errors should prevail to any great extent in the copies forming the basis of the translation, its value will, of course, be

proportionately diminished. Now a

moment's reflection will convince those who are unacquainted with the history of ancient literature, that every literary work of antiquity must have been necessarily exposed to such accidents as would produce errors of this description. Before the art of printing was discovered, there were no methods of multiplying copies of books but by actual transcription, which was mostly done by persons who made such labour the means of their livelihood. During this process, it is natural to suppose that many mistakes of various kinds would occur, multiplying with the number of copies that might be made of any particular work. And this is really the case. Letters have been mistaken for each other, words have been omitted, repeated, or transposed, and a variety of other kinds of errors have crept into every ancient writing which has descended to our times. That the Scriptures should have been exempted from these accidents is not conceivable upon any rational grounds, and if the notion had ever been entertained the facts which have been accumulated by the united and long continued labours of competent critics, would ere this have exploded it. They are found to have suffered in common with all the other works of antiquity, though from the peculiarity of their character and the circumstances connected with their transmission, not to so great an extent as many of these precious relics of the learning of former times. To remove these discrepancies and restore the text to its original state is the province of criticism; but as this can only operate to the extent for which its apparatus provides, its results will be limited by the ascertained facts of which this is formed. It is not possible for us, within the assigned limits of these essays, to lay before our readers even a bare outline of the sources of critical emendation, and the progress by which the operation is conducted which has this for its object.* It must suffice here to

* Did our limits permit, we should have much pleasure in discussing at some considerable length the nature and value of the various readings of the Scriptures, and the methods pursued for restoring the true reading, in a manner adapted to the comprehension of those persons who are not versed in the study of criticism. But we must be satisfied to refer such of our readers to a forthcoming work in which the subject is thus treated of,-"Popular Lectures on Biblical Criticism and Interpretation,' by Mr. William Carpenter.

say, that since the period when our authorised version was completed there has been an immense accession made to our critical, and to our philological apparatus. The consequence is, that a vast number of the original readings of the text have been restored, to the removal of difficulties hitherto insurmountable, even by the most profound critical skill.

But, in addition to these faults, which are common to every version of the same age with our own, the following intrinsic and peculiar blemishes have been pointed out in the authorised translation.

1. A want of uniformity in the mode of translating. This was, perhaps, unavoidable, from the different parts of the work having been assigned to so many different persons, or, at least, to so many different companies; and, although the whole was ultimately committed to the revisal of six persons, assembled for the purpose, it does not appear, that they made any great change in its first texture. Indeed, Dr. Myles Smith, who wrote the address to the reader, seems to have been fully sensible of this imperfection, when he apologises for a want of "uniformity of phrasing," in no very satisfactory manner.

2. From their great anxiety to render the Hebrew and Greek into literal English, the translators have adopted some modes of expression which are incompatible with the English idiom; and, perhaps, from that of all other modern tongues. It is true, that the language which they have employed has become so familiar to our ears, by being the language of the national religion, that it is in no way offensive to our feelings; but it has been remarked, that a proof or many of those expressions being neither natural nor analogous, is seen in the fact, that they have never yet been able to force their way into common usage, even in conversation; and he who should employ them would be supposed to jeer at scripture, or to affect the language of fanaticism. In short, what Selden said of it is strictly true: "It is rather translated into English words, than into English phrase." From the same cause, it is, in many places, obscure and ambiguous, where a small variation in the arrange-. ment of the words, would have made it clear and unequivocal.

3. Entertaining an opinion, that not a word nor particle should be found in a translation, that has not an exactly corresponding word and particle in the

original text; and, at the same time, to prevent an obscurity, which would be the necessary consequence of that mode of translating; perhaps, also, to obviate the reproaches of want of fidelity, that had been thrown out against the bishops' Bible, they encumbered their version with a load of useless italics, often without the least necessity. Of this there is a striking example in Exod. xxxii. 18, where there are no fewer than eleven words in italics, which not only give no force to the passage, but present a false idea; for who would not suppose, on reading it, that the words shout, cry, sing, corresponded to so many plural participles, and were equivalent to shouters, criers, singers. But such is not the

case.

Let the reader compare our common version of this passage with that given by Dr. Geddes, and he cannot fail to acknowledge the great superiority of the latter. We subjoin both translations:

Authorised Version." And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome, but the voice of them that sing do I hear."

Geddes." Not the shouting voice of ctory," said Moses, "nor the howling vioce of defeat, but the voice of licentiousness I hear."

There is no comparison as to the fidelity of these versions, and less, if possible, as to the perspicuity and strength of expression.

In general, it will be no difficult matter to ascertain where the translators were embarrassed to make out the sense of their authors, from the liberal employment of italic letters. Wherever these are found, it may be taken for granted that something is wrong, or at least, that the translator was not fully satisfied of his being in the right. It is said, that archbishop Secker had dashed over many thousands of italics, in the copy of the English Bible he used; and hardly ever without some improvement to the passage. In fact, as Dr. Geddes has remarked, either the words in italics are virtually implied in the original, or they are not. In the former case, they are a real part of the text, and should be printed in the same character; in the altter, they are generally ill assorted and clumsy ekes, that may well be spared; and which often disfigures the narration under pretence of connecting it.

4. In some cases, the translation has been influenced either by the desire of the translators to conform it to their royal master's prejudices in favour of episcopacy, or what is equally probable, to render it accordant with their own sentiments on this subject. One of the biographers of the learned Henry Jessey, a pious Nonconformist, who laboured, with the assistance of some other person, to make a new and more correct translation, represents him to have said, in an essay which he drew up in justification of his design, that Dr. Hill declared, in a great assembly, that archbishop Bancroft, who was a supervisor of the translation, "would needs have it speak the prelatical language; and to that end altered it in fourteen several places;" and that, "Dr. Smith, who was one of the translators, complained to a minister of that country, of the archbishop's alterations: but," said he, "he is so potent, that there is no contradicting him."-(Townley's Illustrations of Biblical Literature, vol. iii. p. 327.)

"In fine, through the constant fluctuation and progress of living languages, there are many words and phrases, in the vulgar version, now become obsolete; a specimen of which may be seen in ‘Pilkington's Judicious Remarks.' The construction, too, is frequently less grammatical than the present state of our language seems to require: and the arrangement of words and sentences is often such as produces obscurity or ambiguity.”— (Geddes' Prospectus, p. 96.)

Such we conceive to be a fair representation of the imperfections by which our otherwise excellent and unrivalled version of the Scriptures are characterised. True it is, that there are very few matters of importance greatly affected by them; but still it is desirable that we should approach as nearly as is possible to the original purity of the text, that we may discover the unrivalled beauties as well as the incomparable truths which are therein contained. With a view to this, we will now merely direct our reader's attention to the words which we have adopted as the motto to this paper.

In our next essay, we design to offer some remarks upon the various appurtenances of the authorised version; as the punctuation-chronology-head linesdivisions into chapters, verses, &c.

NON-CONFORMITY.

"IT is not by our fears and our false alarms," said Dr. Chalmers, at the Edinburgh meeting, "that we do honour to Protestantism. A far more befitting honour to the great cause is the homage of our confidence." We think so too. What has that cause to fear which has numbers, wealth, influence, and, what is of much greater importance, truth also on its side? Let but its advocates be as industrious, patient, and persevering as their opponents, and success cannot be doubtful. It is somewhat curious, that while the influence of the priest in the Romish church is deprecated and dreaded, we do not concern ourselves to inquire "how does the priest obtain this influence?" Oh; he is so indefatigable in the cause of error, so persevering in the work of iniquity, that it is his "meat and his drink to teach the doctrines of his church. From the earliest childhood of his deluded followers the work commences; the poison is received almost with their mother's milk." Is it so! and has he stronger motives than we have? Is his creed more simple, more reasonable, better adapted to the wants and capacities of the ignorant than that which we profess? or have we been criminally negligent? has prosperity made us careless? have we taken too much for granted, in order to save the trouble of inquiry? We have long been of opinion that this is the case with Protestant Dissenters especially; and we have more than once called the attention of our readers to the subject. We are happy to find that the cause is now in better hands; that those who are more likely to succeed than ourselves, have at length undertaken it. A circular has been issued during the past week, inviting the friends of Non-conformty to attend a meeting at the London Coffee House, Ludgate Hill, from which we make the following extracts:

"It cannot have escaped your notice, and probably has often excited your regrets, that the great non-conforming principles of our ancestors are but imperfectly appreciated, and even little understood in the present age. In all denominations, and therefore among Protestant Dissenters, there are many, and more especially young persons, whose religion is a matter of course rather than of conviction. But when a mode of wor

ship purports to be founded, not upon legal enactments and a national faith, but upon conscience, reason, and the Word of GOD, it is of essential importance to render this difference apparent, to assist the humble inquirer, to store the mind with knowledge, to appeal to the facts of history and the claims of truth, and thus to arm the mind and fortify the heart against the speciousness of error, decked out in the imposing yet gaudy attire of worldly distinction and emolu

ment.

"We have not been persecuted as formerly, into an investigation of the solidity of that basis upon which has been reared the superstructure of our faith, and have, perhaps, sometimes allowed candour to smile away consistency. If we believe, as every Dissenter worthy of his name must believe, that our peculiarities are not the offspring of caprice, but the modifications of scriptural principles and eternal verity; that the conflict of sentiment in which we have been so long engaged relates to the settlement of the great question, whether human or divine authority is to be regarded as paramount in religion, that is, whether councils and governments possess power to decree rites and ceremonies, or whether Christ alone is to legislate in the christian church; and that consequently non-con-formity was and is worth maintaining at the hazard of every privation to which man can exposed; then, surely, it must be felt that every practicable measure ought to be adopted, to communicate instruction to the people, to stimulate them to read on this subject, and to qualify them to teach their children and children's children what the course of events renders it essential for themselves and their descendants to comprehend.

"On these and other grounds, therefore, it has been thought advisable to constitute a Society for the purpose of issuing a series of monthly publications, in a cheap form, which will contain an account of the principles, lives, and works of the Non-conformists.

FAME. Much of fame depends on the period in which it arises. The Italian proverbially observes, that one-half of fame depends on that cause. In dark periods, when talents appear, they shine like the sun through a small hole in the window-shutter. Thr strong beam dazzles amid the surrounding gloom. Open the shutter, and the general diffusion of light attracts no notice.-Hor. Walpole.

ON REVENGE.

"Hath any wronged thee? Be bravely revenged: sleight it, and the work's begun; forgive it, and 'tis finish'd. He is below himself that is not above an injury. Quarles' Enchiridion.

THE end of philosophy, virtue, and religion, is to teach man to subdue his passions, exalt his reason, and refine his nature. Some passions are good, others bad; some ought to be encouraged, others suppressed. Among the number of those that have been reprobated, both by heathen philosophers and Christian divines, revenge stands foremost. Why is this? because it leads to the destruction of mankind, because it debases man from the scale of intellectual excellence, and places him on a level with the brute.

Revenge is a silent, solitary passion; it fills the mind with envy, hatred, and discontent; it renders man unfit for society; it absorbs all the nobler passions of the soul, and destroys his intellectual abilities. No eloquence can divert it from its object, nor any misfortune that may befal that object, suppress the feeling. Time, which cools all other passions, adds fuel to this. Solomon says, it is the glory of a man to pass over an offence : and the maxim is still held sacred by the "discerning few." To pass over an affront, and forgive an injury, is to take a more ample and Godlike revenge, than to retaliate on the offender? In this case, you soar above human nature, by imitating the divine prerogative of mercy, and often destroy that portion of hatred which might exist against you; for he must be, indeed, unworthy, who, after forgiveness, would again repeat the same conduct. Even if he did, you would possess, in your own bosom, feelings of approbation, arising from the consciousness of having performed your duty; while, by taking revenge, you would expose the weakness of your nature, and give your enemy the triumph he desires, by shewing him the power he possesses, to inflict pain upon you.

It is contrary to our happiness, and even to our interest, to indulge in the gratification of this passion; for although it may, indeed, give a savage and momentary delight, it is always followed by contrition and deep remorse.

It is con

trary to our interest, for, in pursuing it, we may offend against the laws of society, which are expressly made to prevent re

venge. Among savages it may be pardoned, because they are ignorant of the great truths of the Christian religion; but it can never be passed over unnoticed in a civilized nation. The sudden ebullition of the feelings, roused by a sense of injury received, may be forgiven; but what can be thought of that man, who broods over his revenge, for a length of time, and calmly waits an opportunity to injure or destroy his fellow creature! And for what? to keep up in the estimation of those whose opinions ought to be derided, a sentiment of what is falsely called honor. The frailty of our nature, and our liability to err, ought without any other, to be a sufficient reason to induce us, if possible, to eradicate this passion from our breasts, and to forgive -not revenge. 'If," says the royal poet, thou, O Lord, wert extreme to mark what is in us amiss, who could stand clear in thy sight." Not one! the most pure and virtuous person could not pass the scrutiny, how much less one who did not forgive his enemies; how could such a person ask that mercy which he denied to others; how intrude into the presence of that God, who has declared that vengeance alone belongs to him? To those who profess and believe in the Christian religion, surely no other example is needed, than that set them by the divine founder of their faith, no other inducement than his command. In contemplating the character and sentiments of the religion he established, the mind acknowledges its claim to be divine, and in reflecting upon its precepts, it perceives at once an additional reason to receive them as the commands of God. They inculcate the purest principles of benevolence, and teach us to forgive our enemies as we ourselves wish to be forgiven. "If,"

says our blessed Lord " thine enemy smite thee on the right cheek, turn to him the other also." To his disciple he said, "put up thy sword," and when on the cross, suffering and ignominious and unjust death, he prayed for his enemies.

It is the sublimity of virtue to forgive, and the meanness of passion to revenge; if, therefore, we consult our honour or happiness, or believe in the truth of the christian religion; if we hope for mercy here, and an eternity of joy hereafter, we must "love one another, and forgive our enemies.

CRITICAL NOTICES OF BOOKS.

THE PORTRAITURE OF A CHRISTIAN GENTLEMAN. By a BARRISTER, pp. 231, foolscap 8vo. Hessey, London. 1829.

Few works have issued from the press lately which are entitled to such unqualified commendation as the volume before us, and that whether we regard its conception, style, execution, or the purely evangelical sentiments which pervade it. The author has, indeed, drawn a delightful portrait, and happy would it be for the cause of religion, the honour of our country, and the good of the world, if the likeness could be constantly recognized amongst the higher classes of society. He has shewn that pure and undefiled religion throws over every character who embraces it in sincerity, a charm which no earthly refinement or polish can give, that it heightens every grace, strengthens every virtue, subdues every unholy passion, and calls forth into active exercise those mild and gracious principles which are the characteristic of our most holy faith. Nor is it a merely speculative belief in the truths, or a nominal acceptation of the doctrines of Christianity, which our author inculcates. It is the religion of the head and heart combined, which enters into, and forms "part and parcel of the man" himself, which is seen influencing and regulating the conduct at all times, and under every circumstance; showing alike conspicuous in the church and at home-in the domestic circle and in the retirement of the closet-in public and private life. It is such a religion as this, which we earnestly pray to see more and more abounding in the world. We should then behold a more self denying spirit-a greater zeal and activity in the service of God-a constant revival of religion in the church, and a more generous and effectual effort made to diffuse the glad tidings of salvation wherever " man and misery were found.”

The author considers the Christian gentleman in the exercise of family devotion-attempts to guard him against unscriptural religion, and the errors of unsanctified philosophy-as a philanthropist as a politician-as a literary character-in his family government-in his exterior intercourse-in his familiar talk

-in his worldly dealings-in his education-in his devotions on the sabbathand his deportment in the worship of God on the Lord's day. From this enumeration of the contents of the volume before us, it will be seen that the author has not let a topic escape him, on which he could dilate with advantage, so as to shew the genuine influence of Christianity in the formation of the character of a complete gentleman.

We are glad to perceive, that he inculcates the necessity of closet and family devotion; and we hope that the recommendations of a layman on these points will not be in vain. It is too much the case in the present day, for men who call themselves Christians, to rest satisfied with the services of the sanctuary, and to put off their religion, when they again enter into the world. That such is not the practice of the real christian we need not inform our readers, and although the sceptic may sneer, and the worldling deride those who endeavour to "walk worthy of the high vocation whereby they are called," we are assured that religion must be all or nothing.

In the chapter entitled unscriptural religion, the author enters into a consideration of the effects of the neology of the Germans, shews that it is subversive of the principles of Christianity, and endeavours to guard his countrymen against its insidious power. When treating of the mechanic philosophy which is now so much cultivated both at home. and abroad, he expresses fear lest it should lead men to attribute the organization of matter to any thing but the power of God. That it is likely to do so we cannot for a moment doubt, as we have, alas! too many living examples to prove the fact. Cuvier, Lawrence, and a host of other names, great in science, have all confessed their disbelief of Christianity, of the immortality of the soul, and of all those doctrines which shed a glory on man, and in their influence on his character, raise him to something like his primeval state of innocence.

Such, however, are the effects of learning when unaccompanied by religion, that, when those who possess attempt to investigate the secrets of nature, or to unfold the operations of God, in the universe of matter and of mind, they invariably fall into the grossest errors, and imbibe the most dangerous notions. In attempting to reconcile, what is appa