and shows here and elsewhere in what estimation he holds it.

Lest I should exhaust your patience by these examples, I will add that only which is contained in our text. Here we have a contradiction in words; the wise man says, "Answer not a fool according to his folly." And in the very next sentence seems to reverse the precept; "Answer a fool according to his folly." There is no contradiction in the bible more direct than this. But we trust that there is no one who will venture to say, that it proceeds from any ignorance, or infirmity, or deception in the penman; or that here is any reason for doubting of his inspiration. Most evidently Solomon was aware of this contradiction, and designed that these sentences should be expressed and should be read just as we find them. And we may safely add, that it is not possible that man, with all his wisdom, should express them better, or convey the sense more strongly to the mind. "Answer not a fool according to his folly, lest thou be like unto him." That is, do not so answer him as to partake of his folly. Do not imitate his profane, scurrilous, or abusive language; render not railing for railing, nor use any false reasoning. Whatever another may say; however unreasonable, or false, or provoking may be his speech or words, let wisdom keep the portal of your lips; avoid whatever is vain, or contrary to good sense and true religion.

But it does not follow that you must be silent, and not answer at all. It is fitting that folly should be suitably reproved, and put, if not to silence, at least to shame. You are not to submit to impertinence, cavilling, or profaneness, in such manner that ungod

liness may triumph, and truth be disgraced. There is a sense in which you must " answer a fool according to his folly, lest he be wise in his own conceit ;” lest he should vainly imagine that his nonsense is agreeable to reason and truth. Let your answer be so judiciously adapted to his case, that his folly may be exposed; and if he is not himself ashamed, that others may not be deluded by his impertinence, or vain confidence of boasting. Your words and discourse should be so far conformed to the foolishness of others, as to teach them the wisdom which they need, without being like them. Of this we have many fine examples in the history of our blessed Saviour.

We see then, that the greater part of those supposed inaccuracies and contradictions which minute criticism has objected against the scriptures, are what the sacred writers, and the Holy Ghost who inspired them, have deemed unworthy of consideration. They come not to you with excellency of speech, or of man's wisdom, declaring unto you the testimony of God." They have a noble simplicity of style, which no pen, uninspired, can equal. And though it is loose, and not according to the strictest rules of human art, it is wonderfully suited to the stupendous object of the inspired writers. They have a peculiar manner, dictated by the wisdom which is from above, and perfectly adapted to their sacred purpose. They are so written, that each portion is more active, and less dependant on a logical connection with other parts of the same volume, or same book, or same chapter. This leaves them liable to more objections on account of difficulties; but even these difficulties have their use; they cause people of serious mind to inquire with more diligence and care. The scriptures are,

in consequence, more read, and God's will better known. And when, by thus searching the scriptures, their consistency and excellence are discovered, conviction is more powerful, and faith is strengthened. In human compositions, many defects are artfully concealed; we have a fair exterior, filled with imperfection but the word of God, while regardless of appearance, is all glorious within. The bible is to other books, like the productions of nature to the works of human art. To a superficial observer, the latter is more attractive. The artificial grove is preferred to the natural forest. Men are more delighted with the mechanism of a watch, than with the formation of an insect. But were the latter fully understood, the wisdom of the former would be but as foolishness in comparison. In the one case, all the excellency is apparent and immediately seen. The other requires deep investigation, but its perfections are more and more unfolded; and what was at first thought a blemish, proves to be an astonishing work of Omnipotence and wisdom. The study of the scriptures is like that of natural philosophy, an exhaustless source of wisdom and knowledge.

There are other advantages and good effects resulting from this seeming carelessness and inaccuracy of the inspired writers. It shows that they practised no manner of artifice; that they wrote in honest simplicity, what they actually knew, or undoubtingly believed. It shows that there was no collusion among them; no device of man's wisdom; no conspiracy to deceive. They were at no manner of pains to solve difficulties, nor to prevent, nor to obviate objections; they did nothing to save appearances, nor to preserve consistency, either with themselves or each other,

We have truth here in the wild state of nature, leaving it with the industry of man to reduce it to that artificial order which he delights in. It is like gold in its pure state, which men form and fashion into ornaments, and vessels, and coin, according as fancy dictates, or use requires. And is not this the truth of God?

There is the further advantage in this manner of the inspired writers, that they exemplify the sense and doctrine of our text; they "answer not a fool according to his folly;" they are not conformed to that worldly wisdom, which is foolishness with God. They are in nothing conformed to the corrupt desires, or vicious taste, or idle curiosity of mankind. To things of little importance, or mere temporal concern, they have little regard; and especially to minister to objections or verbal criticisms. They show how useless and vain it is to hunt for little blemishes, and neglect important truth; to be occupied in criticisms "which gender strife," and "minister questions, rather than godly edifying." And yet they answer every fool so as to expose and correct his folly; they show that they who are wise in their own opinion, may be in God's sight the most destitute of true wisdom; that what is highly esteemed by man, is with him an abomination. "Where is the wise? where the scribe? where the disputer of this world? Hath not God made foolish the wisdom of this world?" They who will obstinately oppose their own reason to the wisdom of God, are left to perish in their folly. The word of God is not intended to gratify the pride or curiosity of man, but to make them wise unto salvation.

We may add too, as an inference of no small importance, that the veracity of the holy scriptures is not materially affected by any little inaccuracies,

omissions, or even interpolations, which may very possibly have happened by the carelessness or the ignorance of transcribers, or by other means. The truth and entireness of this sacred volume, do not depend on every word and syllable being preserved in the same form, but on the sense and doctrine being complete. It is owing to this peculiar excellence in the style and manner of the holy scriptures, that, though they are translated into hundreds of different languages, and, as will naturally happen, though the translations vary in many of these smaller things from each other, they may all be truly considered as the word of God, and a safe guide in morals and religion.

It is another advantage of this scriptural style, that as before intimated, it awakens the attention; sets us to search for the meaning and purpose of the scriptures, and not to content ourselves with the beauty of composition, or the sound of words. Of course we are better acquainted with their sacred doctrine; the scriptures are better understood.

In making improvement from this subject, reflect on the danger and the folly of searching the scriptures for these little difficulties, and of viewing them as objections; while you overlook the grand design, and that most benevolent object, which is to save your soul. Regard not the beauty of the casket, but the divine treasure which it contains. "Understandest thou what thou readest?" God takes the wise in their own craftiness. If from the pride or perverseness of our heart, we reject the doctrines of life, and look only for difficulties and objections, we shall be punished in being allowed to find them. In this way does the Lord answer a fool according to his folly; he chastises the presumption of cavillers, by