Contributions to Scriptural Criticism. forth their lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles." The meaning is, that he was added to them, and made the twelfth nor can I doubt of his having been duly elected to that office. What was the business of an apostle? What his essential qualification? He was to proclaim and testify that Jesus, who died, had risen from the grave: and he was to do this on his personal knowledge of the fact, on his individual acquaintance with the identity of his Master. "Of these men," says Peter, (21, 22,) "who have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." The event proved that Matthias was rightly constituted an apostle. It is true, he was not literally appointed one by our Saviour but neither can it be shewn, that such an appointment was indispensable. Not more valid is the objection, that we hear nothing afterwards of Matthias; since the same assertion may be made concerning most of the apostles. In the number of the twelve, Paul, assuredly, was not comprehended. He himself distinguishes between their situation and his own, 1 Cor. xv. 5, 7, 8, where it is evident, that by the twelve we are to understand the collected body of the apostles; though, at the time referred to, a vacancy existed by the death of Judas of Kerioth.* 291 was transferred, naturally enough, into the New Testament. To speak of the name of a being, or of any class of beings, is not simply to use a form of expression. On the principles of sound criticism, it will appear, that there is no real difficulty, and still less any mystery, in the term. They who have doubts concerning its sense, either separately or in combination, may be referred to Glassii Philolog. Sacr. p. 100, ed Dath, to Hammond on 1 Cor. i. 2, and to Schleusner, in verb.* 1 Cor. xv. 24, " when he shall have delivered up the kingdom," &c. Alexander† explains the clause in the following manner: "then cometh the end, when Christ shall deliver the kingdom, which hath so long been possessed by others, to God, even the Father." To me, I own, there seems an incongruity in supposing that the phrase the kingdom, which elsewhere in the New Testament means the kingdom of Christ, has here another and unusual signification, and that the word kingdom in ver. 24, and the word reign in the 25th, refer to two distinct and even opposite empires. The whole passage is evidently a description of the mediatorial power of the Saviour. Heb. ii. 16, he taketh not hold of [helpeth not] angels," &c. See the marginal reading in the Eng. Bib. I consider this passage as a decisive proof that the mission of Jesus Christ, and all the benefits ensuing from it, are litaited to the human race, to the rational inhabitants of this part of God's creation. With what propriety then has Dr. Paley ↑ said, "Great and inestimably beneficial effects may accrue from the mission of Christ, and especially from his death, which do not belong to Christianity as a revelation"? N. *The divisions, however, in that valuable Lexicon are too numerous and refined: the explanation of ovoμa, No. 6, falls properly under the preceding number. + Paraphrase, &c., in loc. Evidences of Christianity, &c. P. ii. Ch. ii., note. SIR, Birmingham, May 2, 1822. N consequence of the friendly and gratifying suggestions of your correspondent Proselytus, (p. 151,) I have given directions to Mr. David Eaton, (187, High Holborn, London,) for a new edition of the " Sequel" to "Vindication of Unitarianism." It will therefore be ready for publication in a few months, at as low a price as can be afforded without loss; and I shall be obliged if any Book Societies, who wish to furnish themselves with copies, will send notice of their intention either to myself or to Mr. Eaton. my 66 to others of your readers besides myself, I shall be obliged to any of your correspondents who will produce whatever evidence he may think either favourable to the translation commonly given by Unitarians, or in any way illustrative of the construction and meaning of the phrase, deriving his remarks either from grammatical analogy, or from the actual use of this and similar phrases in Greek authors. I have seen no reason hitherto to retract the supposition, which many have ridiculed, that this may, perhaps, be reckoned among "the difficulties left in revelation for the purpose of inculcating humility and candour." To the observations of the British Reviewer and Servetus upon this point, I beg to oppose the following remarks of the able and learned Translators of the Bible, in their Preface to the Reader: I embrace this opportunity of adding a few lines in consequence of the remarks which have lately appeared in your valuable work, upon my views of the passages which, in the common version of the New Testament, represent Christians as calling upon the "Though whatsoever things are name of Jesus Christ." Servetus, as necessary, are manifest,' as St. Chryquoted p. 106, thinks that the phrase sostom saith, and as St. Augustine, presents no difficulty whatever. Ne-In those things that are plainly set vertheless, it is not clear what his own view of the construction of it is for he gives no less than five different translations; 1st. "being called by the name of the Lord:" 2dly. "taking his name upon them" 3dly. " calling on his name:" 4thly. calling his name upon them :" 5thly. being named by his name." Before I can admit that any one of these is a correct translation of the phrase, I must see sufficient evidence of it. That the expression had the meaning now commonly attributed to it by Unitarians, has been repeatedly asserted, but, as I think, never proved. Your author cites the authority of Wakefield. I ask, Where are Wakefield's PROOFS ? Wakefield evidently supposed exaλovμas to be in the middle voice; Hammond, who deduces from it the same general sense, asserts that it is in the passive. See his Note on 1 Cor. i. 2. This, as it appears to me, is a most material difference, but scarcely regarded by those who have written on the subject. The use of eminaλeσauevos, in Acts xxii. 16, seems to indicate, that in the disputed pas ges the verb is in the middle voice: Upon this subject I beg leave still to express my doubts; and, as the inquiry may probably be interesting down in the Scriptures, all such matters are found that concern faith, hope and charity;' yet, for all that, it cannot be dissembled, that partly to exercise and whet our wits, partly to wean the curious from loathing of them for their every where plainness, partly also to stir up our devotion to crave the assistance of God's spirit by prayer; and, lastly, that we might be forward to seek aid of our brethren by conference, and never scorn those who be not in all respects so complete as they should be, being to seek in many things ourselves, it hath pleased God, in his divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation, (for in such it hath been vouched, that the Scriptures are plain,) but in matters of less moment, that fearfulness would better beseem us than confidence, and, if we will resolve, to resolve upon modesty." SIR, JAMES YATES. Norfolk, May 10, 1822. YOUR Chichester correspondent, who signs himself (pp. 22-24,) desires to be informed, how Unitarians can acquit themselves Remarks on " Objections to Bible-Society Meetings." of duplicity when, in disseminating our common version of the Bible, they pretend that they circulate the Scriptures "without note or comment." "DUPLICITY" is a strong terin, Sir, and when I call to mind the conduct of one with whose name, I will venture to say, the charge of " 'duplicity" was never for an instant coupled; one who, excellent in many ways, was perhaps most conspicuous in abhorrence of every thing like deceit; (need I name the late venerated Dr. Lindsay?) I cannot suppress a rising emotion of keen regret at the rashness of the judgment which would affix the stigma of "duplicity" on those who tread where he has trod, and fearlessly avowing in all companies, and on every proper occasion, the grounds of the difference between themselves and their Trinitarian brethren, esteem it their duty to join them in the circulation of a version of the Scriptures, imperfect it is true, and liable to many objections, but fully competent, according to the confession of the most eminent among Unitarian writers, to lead the diligent inquirer to the knowledge of the true God, and Jesus Christ whom he has sent. Instead of "duplicity," your correspondent will have no objection, I trust, to read "forgetfulness;" for if a Unitarian has been betrayed into a momentary assent to the notion that he is employed in circulating the Scriptures entirely without note or comment, he will, I should think, be glad to correct himself the first opportunity, and let his orthodox friends know that such is not his deliberate opinion. Having made this point clear, he will next be led to inquire, whether he is therefore bound to withhold his support from the Bible Society. And here, I should think, a difficulty will occur. If our inquirer be a zealous Christian, he must feel a longing desire to dispense the word of life as far as lies in his power. Looking abroad, he sees but two versions of the Scriptures which he can disseminate in his own country. These are the received text and the Improved Version. To both of these, probably, he sees objections. He thinks there may be interpolations in the first; he suspects there may be suppressions, or alterations, which have nearly the effect of suppressions, in the last. 293 He thinks it highly probable that the latter may have corrected some erroneous passages, but he dislikes the strained and unnatural phraseology of some of its texts. They appear to him to act as a "note and comment" upon the sacred penman, rather than to flow easily from the nature of the subject. Encompassed with difficulties, he finds no better refuge than in the belief that the Scriptures, however varied in the hands of different translators, are yet "profitable for doctrine, for reproof, for correction, for instruction in righteousness," and therefore, in the assurance that all who will, may be by them “made wise unto salvation," he embraces every opportunity for promoting their circulation among his fellow-creatures; believing, that were he to wait till he had secured a translation in which there should not be an unsuspected chapter, verse or word, he might tarry till the day were far spent indeed. To advert for a moment to the letter of your former correspondent, "A Berean:" it strikes me that both himself and the writer of the letter in your last Number, would do real service to the cause of truth, if at public meetings of the kind described, they would take occasion to declare their dissent from the opinions expressed on controverted points, and endeavour to impress on the minds of those with whom they associate, the duty and policy of keeping these subjects out of sight on such occasions. I am far from surprised that Trinitarians who certainly began upon this plan, have now learned free language. No objection, as far as I have heard, has ever been made to it. Unitarians have silently withdrawn from these meetings; but have they ever taken occasion publicly to testify the reasons of their dissent? These reasons may have been stated in print; but Unitarian books are not very saleable among Trinitarians, and I should be glad to feel assured that those Unitarians who are connected with the Bible Society, were taking the better course of calm and immediate remonstrance whenever the original rules of that Society appear to them infringed. If such be not their conduct, no wonder that the most active party considers itself as free from the obligation to respect the private and unexpressed opinions of the few, very few individuals of our sect who ever appeared among them. Allow me, in conclusion, to express my hopes, that your Non Con correspondent is not quite decided in his opinion respecting the impropriety of uniting Dissenters and Churchmen in the good work of sending abroad the word of life. Many sterling principles, much rectitude of heart, may be lost and frittered away in those circles of dissipation where the Dissenter is daily shamed or invited into alliances which conscience forbids. But I feel infinitely less suspicious of the human heart where it is under a religious influence, and can hardly be lieve conformity to establishments is the necessary result of an awakened attention to the duty of disseminating the Scriptures. It is fair, in general, to conclude that the Christian who is serious on one point is not careless and conscienceless on any; he may, doubtless, deceive us and himself too; but "to his own master he standeth or falleth." Meanwhile, though we are forbidden to do "evil that good may come," it is no where said that we are to abstain from doing visible good because there is the possibility that evil may ensue. Non Con car ries his dislike to establishments far indeed if he will not allow Churchmen and Dissenters to join together in giving a Bible. SIR, You Q. Leeds, May 7, 1822. OUR publication for January last has just been put into my hands, and Dr. Morell's letter on Mr. Owen's System of Education (pp. 6-8) pointed out to my notice. Without entering into any discussion on the doctrine of hereditary depravity in the human species, or any speculations upon divine revelation, I cheerfully communicate, through the medium of your Repository, the substance of what particularly struck me in that branch of Mr. Owen's Establishment, which is employed in the education of the children; and perhaps I cannot do this in a better manner than by making extracts from the letters which I transmitted from Lanark to Leeds, when the scenes were fresh in my sight. It will be recollected that these observations were made in 1819, From a conversation I had with Mr. Owen in Leeds, some few weeks since, he gave me to understand that a great improvement has taken place in the minds, learning and general deportment of the children since my visit in 1819. Being deputed, along with Mr. Oastler and Mr. Baines, by the Guar dians of the Poor of the township of Leeds, to visit the Establishment in New Lanark, we arrived there in the evening of the 28th of August, 1819. On the next morning "The three years' old children's school was our first object'; and a more pleasing sight to the philanthropist is not to be seen from Johnny Groat's House to the Land's End. An innocent glow of health, pleasure and unabased childish freedom mantled on their pretty countenances: this melting sight gave me a pleasure which amply repaid the toils of the journey. "We then went into the upper school-a school, for cleanliness, utility and neatness, I should not suppose surpassed in the kingdom. This was Sunday; they were just commencing, which was by singing a psalm, then the master went to prayer, and afterwards read a chapter. The girls and boys, being placed on the opposite sides of the room, then read in the New Testament; a boy read three verses, then a girl three, then a different boy other three, then a girl, &c. alternately. In another part of the room a person was hearing the boys and girls the Assembly's Catechism. Old Lanark is improving in morals, as any child who is willing to walk down from the Old Town to the New may have instruction gratis." Next morning, "After calling upon Mr. Owen at Braxfield-House, we walked down to the village, and entered the small children's play-ground. God bless their little faces, I see them now; there were some bowling hoops, some drumming on two sticks, all engaged in some infantine amusement or other; not a tear, not a wrangle-innocent peace ran through the group. As soon as they saw us, curtseys and bows teemed about us. Mr. Owen seemed here to be among his own imaginary improved state of society. Mr. Cawood on Mr. Owen's Establishment." You know that his creed supposes that all human beings are the creatures of circumstances; hence he contends, that if he had a colony of infants, by suppressing all erroneous reasoning and conclusions upon all subjects, and by substituting truth, which is, that of being taught to make no conclusion but what is thoroughly understood, he could make man to set at naught the things upon which he now places the most value, and unite in a community of interests that would have the effect of producing brotherly love and unity throughout the world. Nay, he carries this idea so far, that he supposes the highest ranks in society will find it the greatest source of recreation to visit the establishments of their neighbours, and perform a few hours' labour at something that will pay for their enter tainment. These results, and many others, which I have not time to mention, Mr. O. will have that he can bring about in society, by means of children. Then, is it to be wondered at, that his character assumes the highest traits of benevolent and overflowing pleasure, when he mixes among these germs of future men and women? "From the play-ground we entered a large room for the purpose of play and amusement when the weather will not permit them to be out of doors. Here the most unrestrained liberty is given for noise or amusement. On each side of this room are schools for this class, which runs from two years old to six. Some are taken to the upper school at four, having attained the learning necessary for their advancement. "From these schools we went up into the large room for dancing, marching, &c., when soon the shrill fife echoed up the broad staircase. Six boys, in Highland plaids and caps, entered, playing a quick march until all the boys and girls (for girls march here) entered the room: they were followed by other six fifers; the whole as they entered formed a square. After this, the word of command was given, right face, left face, &e. They then passed in review, marching round the room in slow and quick time. After marching, the boys and girls destined to sing, at the word of command, ran in a kind of dance, and formed two 295 lines in the centre of the square. They then sang, When first this humble roof I knew,' accompanied by a clarionet; then The Banks of Aberfeldy; then The Banks and Braes of bonny Doon; then Auld Lang Syne.' There were fifty singers. After this, they then again formed a square; and the word of command was given for the dancers, who immediately came into the centre as the singers had done. Two or three dances were then given in a style which would not have disgraced some of our assemblies. After dancing they marched again once or twice: six fifers then led them down stairs, the other six remained playing, and all kept beating time until the whole deployed out of the room. These interesting beings were all barefoot, but gracefulness was in their steps. "Next we entered the large school on the same floor, capable of holding 400 writers and accompters. There is a pulpit at one end, and it is neatly galleried, and will hold a congregation of 1200. There were boys and girls from four to twelve years old busily employed in reading, writing and accounts, plain sewing, marking, &c. The greatest regularity and decorum prevailed. Heard children of four years old read well in the Testament; others of five read, and that well, historical pieces from various authors. The writers and accompters industrious; the writing a good style. The ladies who were with us, said the sewing and marking was very good. We next went and stood in a gallery in the room where the singers, &c. had been, and saw below us a professional man from Edinburgh, teaching four barefooted girls and four boys the different steps, bows and curtsies and dancing. It was delighful to see the gracefulness and ease with which these rustic sons and daughters of the working classes made the obeisant compliment, or tripped on the light fantastic toe. They have two violin players, who are also professional men. "After tea- we went down to the village, and found the large schoolroom (which is capable of holding 1200 persons) about two-thirds full: it was concert night. Concert night! |