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are too slight to entitle it in justice to the character of a new translation. Its merits, numerous as they are, existed, with few exceptions, in its more immediate predecessors, and wherever any of them had faults that appeared in the slightest degree to sustain the pretensions of a prelatical church, these were servilely retained and sanctioned. Among numerous imperfections of less consequence, the following have been selected as affecting the character of the work.

The term “Easter" is used in Acts xii. 4 as the translati of to pascha (the passover,) for which perversion there is not only no semblance of authority in the Greek, but not even in the Latin Vulgate.

Episcopos is translated "bishop" instead of overseer, its plain and intelligible meaning.

Uninspired appendages to the epistles, the offspring of a remote age of darkness, some of them containing most palpable errors, are published as part of the Sacred Scriptures, two or three of them favoring the pretension that prelatical episcopacy existed in the time of the Apostles.

The term baptidzo and its cognates, which, if translated, would enjoin immersion, are not translated, but transferred from the original Greek, with anglicized terminations.

The Greek word agapee is not translated love, according to its legitimate meaning, and it is found in the versions of Tyndale, Coverdale, Matthew, and the Genevan reformers, but is called “charity,” from the “charitas" of the Latin Vulgate.

Each writer of the New Testament is entitled "Saint,” while none of the writers of the Old Testament are thus canonized.

The Holy Spirit is called "Ghost,” which conveys an idea so repugnant to the mind, that in many cases the translators theniselves seem to have been sensible of its impropriety. They could not say “If any man have not the Ghost of Christ, he is none of his.”

Notwithstanding such blemishes the common English version de. serves a large share of the encomiums which have frequently been bestowed upon

it. ft is a model of Saxon simplicity and strength of style. In the main it is a faithful version. Many thousands of alterations have been introduced into it since it was published in 1611, the greater part of which have been real improvements.They appear to have been made gradually, and by no professed authority. And yet, aside from all the faults already noticed, errors and imperfections of the most decided and undeniable character, are retained and republished with as much tenacity as if they were the very words of the Holy Spirit. A few of tbese are here presented.

In Matthew 23: 24, a typographical error, by which "at” is put for "out,” is retained and republished in almost every edition of the authorized version. No other version has it. Wicklif, Tyndale, Coverdale, Matthew, the Genevan, and even the Letin Vulgate and the Romish translation from it, all give the idea indicated by the Greek, of straining or cleansing out, not straining at a gnat.

The word "let,” although it has now, in common usage, entirely Jost its ancient meaning, to hinder or prevent, is retained in two places,

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Rom. 1: 13, and 2 Thess. 2: 7, where its usual signification, to permit, or allow, positively contradicts the sense.

In 1 Thess. 1: 15, the word "prevent" is used where its modern significatủon gives a decidedly erroneous sense. The original sig. nifies, to precede or go before.

In two places, Acts 7: 45 and Hebrews 4: 8, “Jesus” is put for Joshua.

The Genevan Bible thus construes a part of Matt. 5: 29: “If thy right eye cause thee to offend;” but the common version has, "if thy right eye offend thee,” which, in the modern acceptation of the terms, is altogether different from the original skanda lidzei, make thee stumble, that is, fall into sin.

Obsolete terms, scarcely intelligible to the ordinary reader, such as "do you to wit,” “he wist not,” “they wot not,” “most straitest," are carefully preserved, where modern expressions, such as,“make known to you," "he knew not,” “they knew not,” “very strictest," would be equally expressive, and far more readily understood.

The horrible idea of “beasts” surrounding the throne of God in heaven, is still maintained in the fourth and fifth chapters of Revelation, although the original Greek is more properly translated by the term living creatures.

The term "damnation” is retained in 1 Cor. 11: 29, instead of condemnation, although the former is known to be the cause of much error and frequent omissions of duty among weak-minded Chris. tians.

The names of persons are not spelt uniformly, and some from the Old Testament are so mutilated by giving them a Greek form, as to be scarely recognizable, except by scholars; for instance, “Osee," “Jeremy,” “Esaias," instead of Hosea, Jeremiah, Isaiah.

Such are some of the blemishes of a work, which has been so commended by many of its admirers, as to leave it in doubt, whether they did not regard it in the same light as the Roman Church does the Latin Vulgate, as of more authority than the original scriptures the very words of the Holy Spirit.

This book, through the force of regal authority, became the Bible of Protestants, wherever the English language was used. Having been for more than two centuries familiar to the pulpit and the desk, to the family circle and the secret closet, has acquired a species of sanctity in the eyes of believers, and to many the idea of correcting the common version is associated with that of disturbing the foundations of our common faith.

When Bible Societies were originated in Great Britain and this country, thier operations were naturally directed to the circulation of this version, in which all the supporters of those institutions most cordially united.”

These fifteen emendations I will not say are taken from our new version, but they are either in our identical words, or with a few slight variations, of the same import. They are, with one exception, all found in our first edition of it. It is not a little remarkable that such, and so many, coincidences SERIES III.- VOL. VI.


as the above should appear in one tract, patronized by the Baptis denomination, as one of a series, on the cover of which are an. nounced as contributors eighteen of the most illustrious names of the Baptist denomination north, amongst which are those of Presi. dent Wayland, Pharcellus Church, John Dowling, Orrin B. Judd, Wyckoff, Taylor, Ide, Lathrop, Everets, Williams, Cutting, &c. &c

This is a commendation of our efforts in this cause, embracing some of the most essential improvements—and those, for a time, most objected to by many, both in the Baptist denomination and out of it—which we could not and did not expect to see so commanded in our own day, but which we were then confident would some day be approved not by Baptists only, but by all enlightened Christians. For ail this we thank God, and take courage.

When we remember that, more than twenty years ago, a Baptist minister, in Kentucky, the father, too, of one of the most prominent ministers in the State, after praying some nine days for light upon the subject, most piously built a large wood fire, and, with all veneration for the author of the book, devoutly cast it into the flames, lest, perchance, any one's salvation might be endangered by reading it. I say, when we remember this remarkable fact, we cannot but think that a great revolution has taken place in that and other de. nominations, on the subject of new translations. I presume out of the pale of the Roman communion, and scarcely amongst them, could any one be now found so bewitched with the spirit of

But this is but one of the many favorable signs of the times. I am occasionally receiving, from some leading men in that denomination, such communications and encouragement as the following:

“MILLEDGEVILLE, Ga., Aug. 27th, 1849. Brother Campbell-I have had nothing to say since my last to you, or I would have accepted your invitation to fill, occasionally, a small space in the columns of the Harbinger. I dislike to obtrude myself upon my brethren in Christ, in any manner, not to edification. IfI know my own thoughts and feelings, I have an ardent desire that Christians everywhere should love one another, and be one in mind, and word, and deed, -that more especially, those who have been “planted together in the likeness of his death,” should arise with the love of God and the brethren shed abroad in their hearts. Love-agapee~improperly rendered charity—is the great ligament that binds the angelic hosts of heaven together, and which must unite us before the kingdoms of this world can become the ‘king. doms of our Lord and of his Christ.' Where Love is, Truth is made manifest by brotherly intercourse, and Error Aies before the light of its divine radiations. Does any ask, why a member of the Baptist church has seen fit to write a letter to the people calling themselves Christians? It is because I love them as such, and know


their doctrines and practices from an intimate acquaintance with some of the very best spirits of that connection. True, many of your churches, if I may be allowed to express my humble opinion, have knowledge without a proper zeal, too fond of disputation, to the neglect of religion in the soul, and the love of Jesus in the heart. But ah! some of us are in the same sad state. May the Great Head of the church give us piety and charity, lest we be as a “sounding brass or tinkling cymbal.' if Bro. J. T. Johnson is still as ardent in his endeavors to create a proper state of feeling between the Baptists and Christians, or Disciples, as he was nine years ago, I pray God to strengthen him in this great and good work. I knew him well; may the Lord bless him abundantly, and all others who stand watchmen upon the walls of Zion, proclaiming the hours of the night, e:e the glories of the Millennium shall burst upon our yet darkened vision. But what of those, in other denominations, who misrepresent the views of the other and create contention among the disciples of the Lord. 'Tis a fearful position, to stand in the presence of the Judge of quick and dead and professing love for Christ, undertake not only to judge his servants but to slander them. May the Lord give us clean hearts and renew right spirits within us, then shall we meet together in harmony, diligently seeking after truth, serving the Lord with fear and rejoicing, continually with trembling. May he bring unity among his people, heal our divisions, and make us one to the pulling down—by the grace of God-of the strong holds of Satan. In this great work we will have no time to devote to worse than useless verbiage. “The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and let us put on the armor of light.” In hope of eternal life.

A BAPTIST." I will only add, that I have, from various sources of high reputation, assurances of a feeling, a sympathy, a conviction on the part of very leading minds, in the Baptist community, altogether congenial with the views and feelings expressed in this communication, from a much esteemed and beloved Baptist minister. A. C.



Olympas. The very great emphasis placed on the passage in Romans v. 13th to the 19th inclusive, by commentators and teachers of Christianity, and the difficulty often felt and expressed by Christians in general, in comprehending the meaning and the design of the Apostle in this portion of his reasoning on the wisdom and grace of the Christian system of atonement and reconciliation,

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make it necessary, to the proper instruction of my family, to spend a few moments more in developing the purport of this passage. I will, therefore, read it again, and confine our attention to it to the exclusion of any other subject, on the present occasion.

It reads as follows in the new version:

“Wherefore, as sin entered into the world by one man, in whom all sinned, and by sin, death: thus death came upon all men. (For sin was in the world until the law: but sin is not imputed, when there is no law. Yet death reigned from Adam to Moses, even over them who had not sinned, in the manner of Adam's transgression, who is a type of him that was to come. But not as the offence, so also is the free gift: for if by the offence of the one, the many died; much more the favor of God, and the gift by favor, which is of the one man, Jesus Christ, has abounded to the many. And not as through one who sinned, is the free gift: for the sentence was from one to condemnation; but the free gift is from many offences to justification. For if by the offence of the one, death reigned by the one; much more shall they who receive the abundance of favor, and of the gift of justification, reign in life, by the one-Jesus Christ.) Now, therefore, as through one offence, the sentence came upon all men to condemnation: so, also, by one act of obedience, the sentence came upon all men to justification of life. For, as through the disobedience of the one man, the many were constituted sinners; so, by the obedience of the one, the many shall be constituted righteous. Moreover, the law supervened, that the offence might abound; but where sin abounded, favor superabounded—that as sin reigned by death, so, also, favor might reign by justification to eternal life, through Jesus Christ our Lord.”

Having already discoursed on this passage at considerable length, I will now endeavor, in a very few words, to concentrate your minds upon the views given in this chapter by the Apostle.

In the first place the Apostle represents the gospel system of justification as producing in those who embrace it—lst. Peace with God. 2d. Joy in the hope of immortality. 3d. Solace in all temporal afflictions. 4th. An assurance of ultimate salvation from all the effects of sin. 5th. Joy in God himself-in his attributes of justice, truth, holiness and love. 6th. Elevated views of the great worth and work of the Messiah.

In every point of view grace superabounds, transcending the tendencies and consequences of sin, not merely by cancelling them forever, and in placing man where he was before, but in positively investing him with all the blessings and honors of a glorious immortality.

Then comes the parenthesis in which it is affirmed that sin was in the world before, as well as since, the law was given; that death, its legitimate consequence, reigned over all mankind from Adam to

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