Abbildungen der Seite
PDF
EPUB

that, do what they can, turn to God, or not turn, this final estate shall not be or dered according to their thus turning or not, which is false. And some it may be will undo, or have undone themselves for ever, upon misapprehensions of your meaning, and their false conclusions drawn from it. So here, I know it doth follow from what I say, that tho' God do enough (yea, and more than enough) for all, or will not condemn them for not doing what they had not power and means enough to do: yet if he do arbitrarily more for some, I mean arbitrarily as not being any way bound to do it; as having made no such promise to them or others properly so called, though there are such intimations, commonly called half promises, that it is probable he may (though he may refuse) make such a man willing of unwilling, upon others praying to him in particular for such as bad or worse than others; and also sometimes without any such particular prayers of others for them; I say it doth follow from this, that where he doth such arbitrary things, he willed or decreed to do so from eternity upon such prayers of others, or without them as the case is, he being immutable and omnipresent. Yet people in going so high in their ordinary conceptions, would be very apt to make this like fate to themselves, as it is apparent they do that apprehend, as if such volitions were not as arbitrary to God as ever: for this is to destroy the right and true conceptions of such things, as are merely done by Him pro libitu, to think that he is by decree bound, so as they are not now arbitrary. And therefore as a man that is deliberating, and thinking upon a return to God, must not go and conceive it is a meer arbitrary thing to God, whether He will receive me to happiness or no: this would be an error: For God is bound, hath bound himself to receive him; and would have us conceive of him as bound by his promise, and he must not go and think (tho' confessed true by both parties) it is in a true sense determined by God, whether I shall be saved or not, he knowing whether I would return to him or no; but he ought to consider, God is not at liberty upon my turning to accept or reject me; for He is bound by His promise, if I turn I shall live; and this decree, or will of God is well consistent with this promise, and I must make my notions of the decrees of God to give way to this promise, and by no means make this promise give way to them for so far as my notions of his decrees contradict this promise really, so far they are false; and that notion about God's determination which men, versed in such things, can conceive consistent with this, is built upon his high infi

nite unsearchable understanding and foreknowledge, what I would do thro' my free-will only, or through grace assisting it. The contrary would be an erroneous conception, and to conceive his decree to be as ill, and much like the stoick fate : for it is to conceive it is not now arbitrary to God to be moved with my prayers; but it is to conceive tho' it was at first arbitrary to him, yet it is not so now, but he is precluded and bound, and so it is to conceive such a decree, as is something distinct from his present will. Let me advise all to take heed of speaking or thinking of such things as these I am now speaking of, as if they were not free to Him now, as if they were not now to be done pro libitu; as if his decree was once his will, but is now something we are to have a notion of besides his present will; as if the doing of such arbitrary things was not now arbitrary; as if there was something tyed him besides justice and promise, besides his own present most free will. Take heed of that notion, as if he was as much bound by decrees, or as really, as by justice and promise."—pp.

124-9.

We conclude by stating that, besides this treatise, Mr. Truman wrote "The Great Propitiation," a book which, in our opinion, has shown more correctly than any other with which we are acquainted, the extent of the efficacy of the death of Christ, and which was justly valued by the learned Bishop Gunning; and "An Endeavour to rectify some prevailing Opinions contrary to the Doctrine of the Church of England." Mr. Truman was a particular friend of the great Baxter. The curious detectors of literary affinities will observe, on a perusal of the Discourse on Natural and Moral Impotency, that Jonathan Edwards has used Truman's treatise to very good purpose in his treatise on the Will. Those of our readers who wish to pursue their studies on this point, will meet with some gratification in the " Dogmatick Part" of Theophilus Gale's "True Idea of Jansenism," a book penned with all the peculiarities of that renowned philologist, and exhibiting a mind of the most muscular

form under the most awkward drapery imaginable. They who They who are conversant with our old nonconformist divines, will doubtless remember, that elegance of diction is not one of their excellencies Truman's works will furnish

them with another illustration of this observation, but Theophilus Gale outstrips them all. His

66

Theophille" is positively enigmatical, but, perhaps, ere long, we shall introduce it to the notice of our readers.

ON THE EXPEDIENCY OF A REVISED AND IMPROVED EDITION OF THE ENGLISH BIBLE, PUBLISHED BY AUTHORITY.

[ocr errors]

THIS is a question on which a diversity of opinion exists, but surely the reasons for it need only be better known to be felt and admitted by all unprejudiced persons. Bishop Lowth says, that a "revision of the present translation, or a new one, is a necessary work," "the expediency of which grows every day more and more evident;" for though "as to the style of language it admits but of little improvement, yet, in respect of the sense and the accuracy of interpretation, the improvements of which it is capable, are great and numberless." Bishop Marsh says, we cannot possibly pretend that our authorized version does not require amendment." Archbishop Newcome strongly urges a revi sion, and says, the reasons for its expediency are the mistakes, imperfections, and many invincible obscurities of our present version; the accession of various helps since the execution of that work; the advanced state of learning, and our emancipation from slavery to the masoretic points." And Dr. O. Gregory, after producing many instances of mistranslation, in his life of Dr. Good, says, "is it expedient in itself, honourable to God, or safe towards the souls of men, to allow errors to remain in a translation of the Scriptures, universally circulated by public authority, which lead to inaccurate conceptions of the character of the

66

Supreme Being, and of his dealings towards his creatures, yield mistaken representations of the conduct of his people; of the nature of faith and of charity; of the media of God's judgments; and of the anticipatory description of future events; and do not give their natural force to several passages that confirm the doctrine of our Lord's divinity?"

Indiscriminate praise and blame are generally alike unjust. Much of the former has been injudiciously bestowed upon the common translation; but the following considerations will show in what estimation it deserves to be held.

The Hebrew and Greek languages, considered merely as languages, were by no means so well understood by the learned in 1607, as they are at present. Their knowledge of Hebrew was exclusively derived from Rabbinical sources, whereas all modern scholars know that Hebrew and Chaldee can be understood but very imperfectly without a knowledge of the cognate dialects, particularly Arabic and Syriac. In the study of Hebrew, moreover, immense advantages are enjoyed by the modern student in the possession of the fruitful researches of the Buxtorfs, Cappells, J. Alting, Pocock, Lightfoot, Castell, Schultens; and more especially in the works of the distinguished modern Hebrew school of

Halle, including the Michaelises, Simon, Eichoru, Dindorf, Schnurrer, Rosenmuller, and Gesenius. Indeed it has been justly said, that the last two hundred years have done more towards enabling Hebrew scholars to give a right interpretation to the Jewish Scriptures, than the whole flood of time which rolled between the age of the Apostles, and that of the Reformation. With respect to Greek literature, likewise, the important discoveries of Casaubon, Scaliger, Salmasius, Gataker, Stanley, Bentley, D'Orville, Henuferhusius, Ruhnkenius, Toup, Reiske, Porson, and Middleton, have placed the student of the New Testament on much higher ground than that occupied by his equal in talent and diligence two hundred years ago.

With respect to the numberless idioms and peculiarities of expression characteristic of the Jewish writers, King James's translators knew but little; and it is not too much to say, that they did not avail themselves of the sources of this kind of knowledge which were then accessible. It is but justice, however, to add, that the Dutch and German philologists of the 18th century, have furnished us with many important aids in this department of sacred literature which they did not possess.

As it regards the customs, manners, history, laws, religions, and peculiarities of country and climate of the eastern nations, innumerable facts, illustrative of Scriptural phraseology and allusion, have been furnished by travels in Palestine, Syria, Egypt, &c., during the last fifty years; an invaluable collection of which we have in Taylor's Fragments to Calmet.

The original Hebrew and Greek text employed by King James's translators, was one, moreover, which subsequent research through

out the libraries of Europe, patient labour, and most diligent comparison of manuscripts, conducted by the most eminent critics, have proved to be frequently corrupt, erroneous, and unsupported.

Among the fifty-four translators employed by King James, very few names appear that were distinguished for illustrious scholarship. Perhaps there was not so profound a Hebrew scholar amongst them, nor one possessed of such a surprisingly extensive and accurate knowledge of Greek, as Hugh Broughton, the Puritan ; the offer of whose services on the occasion, was, however, rejected with disdain. One avowed design of the version, indeed, was to oppose the Puritans, as the third of the king's directions to the translators plainly shows. And proofs are not wanting of the dutiful submission or sympathetic prejudices of the king's servants in the translation itself; as the insertion of "Bishoprick" for office, (Acts i. 20,) and “ Easter," for passover, (Acts xii. 4.)

Amongst the defects of the work, there is one serious one of which the authors even boast of having studied to make, viz. the rendering of the same original word by different English words in the same connexion; a practice of their's, which must necessarily lead the English reader into mistake and delusion. E. g. Justification by faith, and justification through faith, Rom. iii 30; Living and Lively, 1 Pet. ii. 4, 5; He is a debtor, and He is guilty, Matt. xxiii. 16. 18; the Ruler of the feast, and the Governor of the feast, John ii. 9; bewitched and wondered, Acts viii. 9. 11. 13; Areopagus and Mars Hill, Acts xvii. 19. 22.

Thirdly. "The old ecclesiastical words to be kept; as the word church not to be translated congregation."

11,

To illustrate the necessity of a revision, I shall furnish several examples of defective, mistaken, feeble and obscure renderings, arising from the causes mentioned above. Instances of defective translation from ignorance of Eastern customs are the following. Gen. xiv. 22, "I have lift up mine hand unto the Lord," for I have sworn. So again, Deut. xxxii. 40; 2 Kings iii. "Here is Elisha, the son of Shaphat, which poured water on the hands of Elijah,"-who was the domestic servant of Elijah, Isa. xxxii. 20, "Sow beside all waters," for in every well-watered place. The remaining words of the verse refer to the custom of employing animals to tread such Hooded lands preparatory to sowing them, the seed being deposited in their foot-prints. Eccl. xi. 1," Cast thy bread, &c., for bread corn.' 1 Cor. xi. 10, “ The woman ought to have power on her head, because of the angels; for have a veil (the Eastern sign of woman's being under the authority and protection of her husband,) on her head because of the messengers, viz. persons sent from the men's separate assemblies.

[ocr errors]

Words imperfectly, or not at all translated are the following. "Blasphemy, meaning detraction, calumny, injurious or abusive language, Matt. xii. 31, 32, “ Preach gospel," for proclaim good tidings, Heb. iv. 2, "Mystery," signifying something not unintelligible, but unknown, a secret, or matter not yet published, 1 Cor. iv. 1; Mark iv. 11, and the kindred sense of parable or allegory, Eph. v. 32, "Grecians, for Hellenists, Grecizers, or Jews, who spoke Greek, Acts vi. 1; ix. 29; xi. 20. Schism," for division. 1 Cor. xii. 25, “ Angels," for messengers, when human agents, such as prophets, apostles, and ministers are meant; and even when nothing more is intended N. S. NO. 62.

[ocr errors]

than the winds. "Devil," when a human adversary is intended, as John vi. 70, one of you is a false accuser. Eph. iv. 27, "Give no place," viz. no advantage, occasion, or ground of crimination to the slanderer. "Phial," for bowl or cup, Rev. xvi. 1.

66

Mistaken translations accompanied with feebleness or obscurity, are the following:-Eph. v. 5, Kingdom of Christ and of God," for kingdom of [Him who is] the Christ and God, Tit. ii. 13, "the great God and our Saviour Jesus Christ," for our great God and Saviour Jesus Christ; 2 Pet. i. “God and our Saviour Jesus Christ, for our God and Saviour Jesus Christ; 1 Cor. ii. 14, "natural" for sensual; xv. 44. 46, "natural" for animal; "righteousness" for justification, Rom. x. 4, 5, 6; Gal. ii. 21; iii. 21; 2 Cor. iii. 9; "righteousness" for method of justifying, Rom. i. 17; iii. 21, 22. 25, 26; "ignorant of," for not acknowledging or approving, Rom. x. 3; "fore-knew," for fore-approved, Rom. xi. 2.

Among Hebrew idioms misunderstood, may be mentioned the following superlatives, 2 Cor. xi. 2, "godly jealousy," for exceeding great jealousy. 2 Cor. X. 4, "mighty through God," viz. divinely, powerful, irresistible, Rev. XV. 2, " harps of God," for divine harps, 2 Cor. viii. 1, "grace of God," for great bounty; the word "grace," here signifying generosity. The whole verse may be read thus, "We wish you also to be acquainted, brethren, with the exemplary liberality, or divine contribution bestowed by the churches of Macedonia. Vide the whole chapter. same forms of expression are rightly translated, Acts vii. 20; Ps. lxxx. 10; Jon. iii. 3. In a great number of places, eminence is thus denoted, by subjoining to a noun the name of the Deity;

M

The

in Hebrew, in regimine, and in Greek, in the genitive or the dative.

[ocr errors]

Other Hebrew idioms left imperfectly translated are the following instances of remarkable hendiadys, or the use of a substantive adjectively, 2 Pet. i. 3, "glory and virtue," for glorious power; ver. 16, power and coming," for mighty presence; Acts xiv. 13, "oxen and garlands," for oxen crowned with garlands; xxiii. 6, "hope and resurrection," for hoped for resurrection. Are not Gen. iii. 16, "sorrows and conception;" and Matt. iii. 11, "Holy Spirit and fire," other examples of the same idiom? To these might be added, many examples of the abstract used for the concrete, as "who changed the truth of God into a lie," for who changed the true into a false God, Rom. i. 25. But these will suffice as examples.

66

[ocr errors]

Among the errors occasioned by the defective original text, employed by the translators, we may notice the following; Matt. vi. 1, "alms," for righteousness; Matt. xix. 17, why callest thou me good," &c. for why askest thou me concerning good? &c.; Acts xiii. 18, "Suffered he their manners,' for he nourished them; Eph. iii. 9, "fellowship of the mystery," for dispensation of, &c.; Phil. iii. 16, Whereunto we have attained, let us walk therein: (the rest of the verse is not found in the present established Greek text.) 1 Pet. ii. 2, "grow thereby," the present Greek text adds, to salvation. 1 John v. 7,8, For there are three that bear record, [in heaven, the Father, the word, and the Holy Ghost; and these three are one. And there are three that bear witness in earth,] the spirit, and the water, and the blood; and these three agree in one. The words between the brackets are spurious, and are rejected by

[ocr errors]

all good crities. Acts xvi. 7, "Spirit suffered them not," for spirit of Jesus suffered, &c.; Rom. xv. 29, "fulness of the blessing of the gospel of Christ," for fulness · of the blessing of Christ; Eph. v. 21, "in the fear of God," for in the fear of Christ; Col. iii. 15, "peace of God," for peace of Christ; 2 Thess. ii. 8, " Lord will consume," &c., for Lord Jesus will consume, &c.

Were there no other defects than those already pointed out, revision would be highly necessary; but besides these, very much of the phraseology is grown obsolete, and consequently obscure to the modern reader. A few examples of these old-fashioned words are the following: "prevented" for anticipated; "earing" for ploughing;

honest" for honourable; "hell" for hades; "worship" for respectful civility; "living" for property; "proverbs" for parables; "plague" for any kind of sickness; "lewdness" for mischievousness; "doubtful" for anxious; carriages" for burdens; &c.

66

Now at a period like the present, when the facilities for acquiring a knowledge of nature, art, and science, abound among every class of society; when technical terms are laid aside, diagrams and illustrations are multiplied, and a style as simple and attractive as possible is adopted; when the world appears to be awakening too, and all minds are beginning to think, is it seemly that the oracles of Heaven should continue obscured and dishonoured by indelicate, obsolete, untranslated, and mistranslated terms and phrases; and the inestimable contents of the Book of God be exposed to neglect, by reason of the veil which the flight of two hundred years has thrown over them? Surely there is neither piety, nor wisdom, nor benevolence, nor common

« ZurückWeiter »