parting discourse to His Apostles, John xvi. 13; and we thus see a parallelism between this gift of the power of preaching and the admonition to listen to that preaching, and the clause which corresponds, "preached among the Gentiles." The words, then, will have the signification witnessed to by the Spirit; and we then get the following epanodos:

GOD!

Manifested in the flesh,

Witnessed to by the Spirit,
Seen of angels,

Preached unto the Gentiles,
Believed on in the world,
Received up into glory.

each line of which corresponds with that opposite to it: it begins and ends with God and heaven, showing that Christ came from heaven, and returned there; while "angels," the ministers of God and ministers to men, occupy the middle space. It may be objected that a single word, "God," is not a balance for the four words, "Received up into glory:" but an examination of the Psalms of David, where we find peculiar reverence shown to the name of God, will show that this is not uncommon, as will appear from the following instances:

O Lord!

In the morning shalt thou hear my voice;

In the morning will I prepare myself, and will look up.

O Lord!

Thou hast searched me out, and known me !

Thou knowest my down-sitting, and mine up-rising! Thou understandest my thoughts long before! Ps. cxxxix. and many other instances in "The Book of Psalms of David the King and Prophet," the author of which might have carried out his principle further than he has done; for he might have given us, which would have been more to our purpose, for the words we translate "As for," do not exist in the Hebrew

GOD!

His way is perfect! Ps. xviii. 30; 2 Sam. xxii. 31.

If this reasoning be correct, the word must be GOD, and can be no other. See remarks on Rom. ix. 5.

2 Tim. i. 7.-" For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." —but of power, and love, and discipline.

We need not point out what advantage might be taken of this last rendering.

iii. 16. All scripture is given by inspiration of God, and is profitable for

inspired of God is also profitable

-Every scripture

By altering the primary meaning of was, "all" to every, and interpolating also, any scripture of God might be objected to by those to whom it is repugnant, on the pretence that the inspiration is uncertain.

TITUS ii. 13.—“ Looking for . . . . the glorious appearance of the great God and our Saviour Jesus Christ "-of our great God and Saviour Jesus Christ

A correction similar to that of 2 Pet. i. 1, and justified by Gal. i. 4.

HEB. i. 2; ii. 10.-" by whom also he made the worlds"through whom also

See remarks on 1 Cor. viii. 6; Col. i. 16, 17.

vi. 4—6.—“ It is impossible for those who were once enlightened, and have tasted of the heavenly

1 Longmans, 1875.

gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they should fall away, to renew them again unto repentance."-and then fell away What a fearful doctrine! For how often do we grieve God, and fall into sin, notwithstanding all His goodness to us! The 78th Psalm ought to have taught the Revisers better; for there we read of the repeated sins of the children of Israel, (vv. 10, 17, 32, 41, 56,) and of the repeated forgiveness of God.. "But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away."

ix. 12.-"having obtained eternal salvation for us.” The words "for us" are omitted by the Revisers, because they do not exist in the original :

but why might they not have left them in italics, as the Translators of 1611 inserted them? For if not for us, then our Lord must be supposed to have obtained eternal redemption for Himself! Surely to prevent such a supposition, they should have left the words in italics.

x. 21.—“ And having a high priest over the house of God"—having a great priest

This alteration greatly diminishes the applicability of the Epistle to the Jewish converts. The original, indeed, is great priest, but in all other instances in this Epistle, except iv. 14, it is arch priest, or "high priest:" in that instance, however, it is "great high priest." It is evident, therefore, that the present instance is a shortening only of that title; and that instead of meaning something less than high priest, it means something more-great high priest, and should have been printed by the Revisers, great high priest.

xiii. 7, 8.-" Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation: Jesus Christ, the same yesterday, and to-day, and for ever." (The punctuation is altered.)— Remember them that had the rule over you, which spake

unto you the word of God: and considering the issue of their life, imitate their faith. Jesus Christ is the same yesterday and to-day, yea and for ever.

This is one of the most important passages altered by the Revisers. The question is, whether we are to show reverence to and obey the clergy, whatever their doctrine, or only if they preach Christ Jesus? or whether, if they do not preach Christ Jesus, we should "anathematize" them, and avoid them; instead of blessing them, and following them? For St. Paul said, "Woe be to me if I preach not the gospel;" "if any man love not the Lord Jesus Christ, let him be anathema : for the Lord is at hand!" "Though we, or an angel from heaven, preach any other gospel unto you. . . let him be accursed." So earnest is the Apostle on this subject, that he repeats what he says " As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." Now, it is not likely that in St. Paul's time so many of the leaders of the Christian Church had passed away, that reference should be made to them, rather than to those who in his time were over the churches. Neither does the passage before us warrant our supposing that it referred to such. "Have the rule," youμévwv, or " are the guides," as in ἡγουμένων, the margin of our Bibles, who direct and guide us, is in the present, not the past tense; and in the eighth verse the word is does not exist. With these two essential points, the words, "the end of their conversation" are of little moment; we may quite accept the rendering of the Revisers, the issue of their life, or as the original signifies, which is better, "their manner of life,” i.e. the issue or outcome of their manner of life: words which justify and commend the Translators of 1611 in putting the idea in language which we understand, "the end of their conversation"-(which is) "Jesus Christ, the same yesterday, to-day, and for ever.” See remarks on 2 Pet. ii. 3.

JAS. ii. 24.-" Ye see then how that by works a man is justified, and not by faith only."-and not only by faith.

The effect of this apparently simple and harmless transposition,

a process which the Revisers are so fond of, is very similar to that of Gal. ii. 16. It implies that a man can be saved by his works; as well as by his faith if he has any: whereas St. James says that if a man's faith produce no works, he cannot be saved. A very great distinction: for it would show that he has no faith. See remarks on Gal. ii. 16.

1 PET. iv. 1.—" Forasmuch then as Christ hath suffered (for us) in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin." The words "for us" in brackets are omitted by the Revisers.

By the omission of the words "for us," it might be thought that our suffering in the flesh is the same as Christ's suffering in the flesh;" thus doing away with the sacrifice of Christ.

2 PET. i. 1.-" through the righteousness of God and our Saviour Jesus Christ "—of our God and Saviour Jesus Christ

See

This rendering of the Revisers is evidently the correct one, and is justified by the correction of Gal. i. 4. Tit. ii. 13.

ii. 3.-"whose judgment now of a long time lingereth not, and their damnation slumbereth not."whose sentence now from of old lingereth not, and their destruction slumbereth not.

What word is wanted will depend upon whether it relates to present or future punishment. Of whom is St. Peter speaking? "False prophets" and "false teachers, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: and many shall follow their pernicious ways." He is speaking therefore of those who, from their sacred office, ought to teach men the way of salvation, but who, instead of so doing, lead them into the way of damnation. And what is their punishment? Is it destruction? Gladly would they accept that, gladly but vainly would they say to the "mountains and rocks, fall on us : for St. Peter goes on to say, "For if God spared not the angels that sinned, but cast