1

sited, or looked after Sarah, to see that His promise to her should be fulfilled.

פקר 2

In 1 Sam. XV, is rendered remember. In the Septuagint it is translated by sxdxnow, I will punish, that is, I will visit Amalek with vengeance for his atrocities towards Israel. Several other passages might be adduced where the verb occurs in this sense, and where the original idea is kept up in the Seventy and the English translation, either by a term of the same or an analogous import. From this verbal signification of the word, whence the word bishop has been taken, the annual duties performed by a diocesan bishop, are called a visitation, because he visits the various flocks committed to his charge with a view to oversee and inspect their affairs.

visiters or overseers," ETICKOTOIs, ren-
dered in this place by our transla-
tors,
"officers."

From all these places it is manifest that the word is used to designate any person who may have been appointed to the special oversight of any concern, whether civil, military, or ecclesiastical; and it is so far from marking a chief in either of these departments, that it more generally denotes a subordinate officer; as the p or si xoro, officers so called, as overseers were subject to the appointment of superior officers, under whose direction and control they acted.

From this use of the word in the Septuagint, no doubt the writers of the New Testament borrowed it, and applied it to the ministers of the Christian church. It is, therefore, of some importance in this inquiry, to ascertain in what sense they used, and who was designated by, this term. In one place, 1 Peter ii, 25, it is applied to Christ:-"But are now returned unto the Shepherd and (ETIOKOTOV των ψυχών υμών) Bishop of your souls;" doubtless, because Jesus Christ in the most emphatical sense of the word, oversees, takes care of, and superintends the concerns of the souls of His people, in all their difficulties, doubts, and fears.

Having ascertained the radical meaning of the verb, let us now inquire in what sense the noun XOTOS, is used in the Holy Scriptures. Still keeping up its verbal signification, it is applied in the Old Testament, both in the Hebrew language and the Greek of the Septuagint, to persons holding offices, either military, civil, or ecclesiastical. In Numb. xxxi, 14, it is applied to military officers, "And Moses was wroth with the p5 (Septuagint, &TICxOTOS,) officers of the host." In 2 Kings xi, 18, the officers of the house of the In Acts xx, 28, the apostle Paul Lord, are called in Hebrew np is said to have assembled in the and in Greek, EIXOTOUS. In Nehe- city of Ephesus, the TOKOTOUS, miah xi, 9, it appears to be used overseers or bishops, or as our both in a civil and religious sense: translators have rendered the word, "And Joel, the son of Zichri" elders," and declared unto them was their overseer; in the that (TVEUμa To ayov) the Holy Greek of the LXX, ETIKOTOS ET' Ghost had made them overseers αυτους, overseer or bishop over of the flock of Christ. These them." In Isaiah ix, 17, we have εTIXOTOUS, most evidently were the the same form of expression, both ordinary teachers or pastors of the in the Hebrew and the Septuagint, flock of Christ at Ephesus. In “I will also make po thy 1 Tim. iii, 1, 2, the word occurs in

פקיד

a similar sense; and that it de- a long course of experience; and noted a subordinate minister in the hence we read of "the elders of church is manifest, from his being the city," the elders composing subject to the appointment of Tim- the Jewish sanhedrim-hence our othy the evangelist. word alderman, denoting the guardians of our cities.

Why our translators should have translated this word sometimes Thus much for the meaning and bishop, and sometimes elder, may application of the Greek word STIbe seen hereafter. The word over- xoTos. Our word bishop is of Saxon seer answers to the Greek word origin, bischop, and is supposed by STICKOTOS, denoting an official sta- the lexicographers to be a corruption in the church, the same as tion of the Latin episcopus, as the elder does to peoCurepos, which latter is plainly the Greek word signifies an elderly person; though Latinized. Whatever may have it is sometimes used in an official contributed to its adoption by our and ecclesiastical sense, as in translators, it is manifest that it 1 Tim. xvii, 5, where it is said, conveys no definite idea to the "Let the peoburεpos, elders, that mere English reader of the Bible, rule well, be counted worthy of and it is therefore to be regretted double honour." It seems to be that the more simple and expresused in this sense also in Titus i, sive term overseer had not been 5, "For this cause left I thee in substituted in its place. Crete, that thou shouldest ordain (TpedCurεpos) elders in every city ;" for the same person in the seventh verse is called εTidиOTOS, a name plainly denoting his office, as an overseer in the church of God.

It seems highly probable that the bishops of the English hierarchy, who revised Cranmer's translation of the Bible in the days of Queen Elizabeth, introduced this word to please their female sovereign, and to bear down as much as possible upon the Puritans, who manifested no small solicitude to reduce the orders of the ministry to the primitive standard. As this revision was carried on under the control of the high court of commissioners established by that high handed princess, with archbishop Parker at its head, whose persecution of the Puritans is too well known to need repetition here; and as the queen and her council manifested a strong predilection for the pomp and splendour of the clergy, as well as for the ceremonies of the church; they no doubt made their translation of the Bible favour their high church notions

It is highly probable that these officers were denominated by the apostle, sometimes EIXOTOs and sometimes πρεσβύτερος, because such as were set apart for the office of overseers were selected from among the elderly deacons, who by their age, gravity, and long experience, had acquired a commanding influence among the junior brethren in the ministry, as well as over the church generally. The word πρεσβύτερος, comes from προεισθηναι, which denotes the person to whom it is applied to be far advanced in years, the same as our English word elder according to its primitive and literal meaning. Hence the former expression is applied by Greek writers to ambassadors, as far as they conveniently could. because elderly men were generally employed as such on account of the wisdom they had acquired from

And as the controversy between the court party and the Puritans, who were by far the most weighty

in talent and piety, turned chiefly the high church party in their zeal on the power of the ministry, the for uniformity, "No bishop, no latter not relishing the high toned king." episcopacy for which the former contended, these were induced to introduce this exotic word bishop instead of overseer into their translation of the Bible.

The reasons for its retention in our present version of the Holy Scriptures may likewise be easily perceived.

When King James, at the request of Dr. Reynolds of the Puritan party, and some of the bishops of the court party, ordered a new translation of the Bible, he instructed the translators to deviate as little as possible, in all technical words, from the bishops' Bible, and for this plain reason, which he himself assigned at the Hampton Court Conference, for adhering to

We have thus traced this word to its origin, have seen its several applications in Scripture, and the reason why bishop instead of overseer, was used to translate the original Greek, ExoTos, not because we are opposed to a third order in the ministry, if the circumstances of time, place, and the state of society call for it; but to exhibit to the reader, as far as this limited search would enable us, the true state of the case in relation to this term, and also to show that such an order of ministers as were styled bishops or overseers in the primitive times, were not altogether such as are exhibited in the hierarchy of England.

HOME PRODUCTIONS.

UNDER this motto we insert the following communication, with our hearty approbation of the general sentiments it contains. Though we may not have solicited our brethren to come forward in this work, as strongly and “familiarly" as we might have done, yet we have repeatedly done it in our way, both generally and individually, as some can bear witness; and we take this opportunity, rendered favourable by the kind suggestions of our correspondent, again to solicit attention to this subject. In the mean time it must be obvious to every reflecting mind, that editors are, from their responsible station, a sort of literary "despots," being compelled, however disagreeable to their feelings, to exercise a power of life and death over the pieces submitted for publication. We endeavour, however, to "use this power as not abusing it;" but it cannot be expected that we should be under an obligation to publish every thing which may come to hand. Doubtless some may have felt themselves unwarrantably neglected; but we can assure all such that when a piece has been "passed by" it has been from respect to them, as well as to ourselves and our readers. Though conscious of many errors, we can say that we have done the best we could "to please every one for his good to edification," trusting that however much we may have erred in judgment, our motives will be rightly interpreted by our candid readers.

We should, however, do injustice to our friends, who have assisted us in our work, as well as to our own feelings, were we not to acknowledge our obligations to them. And if our correspondent, whose remarks have elicited this article, will turn over the pages of the Magazine, he will find, even under the head of Divinity, some sermons of "home materials." In the volume for

1825, he will find six out of the twelve numbers occupied under this head by some "good old fathers" in the church, under whose ministry, we doubt not, many have been refreshed; and in the volume for 1826, there is at least one good sermon by a "favourite preacher;" and we venture to promise him ore not inferior in the present and next number; perhaps one to be furnished by himself may occupy the pages of the next. At any rate we hope this article may call forth the talents of those who are able to edify the church in this or any other department of our work, to employ them to the glory of God and the good of their fellow men.

**For the usefulness of the Magazine, in aiding the ministry, we refer our readers to the letter of the Rev. Glezen Fillmore, in page 24 of this number. If such effects are produced by reading the Magazine, how can any one “do all he can to save souls," if he neglects to give it as wide a circulation as practicable.

Extract of a letter from the REV. DENNIS B. DORSEY to the Editors, dated Centre county, Pennsylvania, November 11th, 1826. PARDON me, if I offend by suggesting one of my many thoughts on the contents of the Methodist Magazine. I must first, however, inform you that I am a constant reader, and an admirer of the work; and am persuaded of the excellency of its contents generally. But the thought I would suggest, relates to the comparative scarcity of materials at home, especially under the head of Divinity. I do not mean that great men of the church of England, or of the Wesleyan Methodists in England, cannot write great sermons, for they have evinced the contrary: but that the Methodist people generally, think and say, that there are many great preachers, aud some great writers in the Methodist Episcopal Church in America. And when we read what we call our Magazine, we are rather surprised to find no more American Methodist productions, particularly under the abovementioned head. Now we do not pretend to think, Messrs. Editors, that you can control this circumstance, any more than you can the coining of gold in South America. Every one must dig up, smelt, and coin his own ore. Yet, peradventure, a familiar solicitation from

you, would inspire more zeal in our writers, to promote this great work. Our Methodists are generally plain people, and would carefully read and digest a short, simple discourse in every number of the Magazine; especially if the name of some good old father or brother, A, B, or C, were attached to it. "Ah!" they would say, "here is a sermon written by my favourite preacher :—will you not read it? It reminds me of old times; surely you cannot read it without feeling as you used to, when he travelled, or was stationed among us." But in this case, some would be disappointed; yet, perhaps, more, in many parts, would be interested, than would be in a sermon of Dr. A, of London, or the Rev. Dr. B, of Edinburgh: and merely for this reason, that they know the man who wrote it, and had been blessed under his ministrations from the pulpit. And, indeed, I, for one, must acknowledge my partiality in this respect. I always feel more curiosity, if not real interest, in reading the productions of my acquaintance. Here you will see more fully than you have all along, that I am rather on the selfish plan. But I declare to

you, Messrs. Editors, that what I may see that I am willing, perhaps ignorantly so. But hoping that you are so far like our Lord and Saviour, at least when you see it will prove effectual, as to choose the weak things of this world to confound the mighty, and ignorant things to confound the wise, I feel quite easy in making these observations. I have often been tempted to send you some rough' materials; but my consciousness of insufficiency has always intimidated me. I expect you always have such communications as this, in great abundance, to lay by for the moles and the bats: but some of them may do to work up in the course of an age, when their authors shall be forgotten.

write is from several years observation in travelling as a Methodist preacher, in Maryland, Virginia, and Pennsylvania. On reflection, I find it impossible for you, as well as others, to please every body, in your selections and as you, no doubt, are actively engaged at this, as well as other parts of your extensive labour of love, there is no doubt that you will please and edify as many as you can. I am rather inclined to think, however, that yourselves would rather the American preachers would write more for the Magazine. You, no doubt, lament what many others do, that the most able, are not the most willing. A proof of this is now before you on these pages. For you

RELIGIOUS PUBLICATIONS THE MEANS OF PROMOTING REVIVALS OF RELIGION.

REV. N. BANGS and J. EMORY. When I travelled Erie District, a preacher gave me the names of several subscribers for the Methodist Magazine, which I forwarded to the Book-room. One of the subscribers afterwards informed me that the Magazine for the present year was sent to him, when he designed to subscribe for the year to come; but he was not able to pay for it. Probably, said I, some of your brethren will take it. "They are too poor."-Some of your neighbours may be disposed to take it. "They are wicked, seldom go to meeting, and care for none of these things." You desire their salvation; your example, your prayers, your admonitions, and a preached gospel have all failed; try to persuade them to take the Magazine, and God may bless it to the salvation of their souls. The next time

I saw the brother, he said, I have done as you told me. I have persuaded a wicked neighbour to take the Magazine, and it has been the means of his conviction and conversion. And this has been the commencement of a good reformation which is now going on in the neighbourhood."

Last Christmas evening, one son, two daughters, and a neice, of brother T. Bliss, of Fenner, were struck under conviction while reading the Methodist Magazine. Brother and sister Bliss united in prayer for them. The children themselves cried for mercy; and before ten o'clock, the four rejoiced in a sinpardoning God. When I saw them last, they all appeared to be prospering in the way to heaven.

Yours, respectfully. GLEZEN FILLMORE. Black Rock, November 11, 1826.