of the true orthodox faith, "have been accustomed to believe that their Saviour's exaltation is real, not figurative, over all in heaven and upon earth accompanied with complete dominion over all opposing powers of darkness. They have thought that he was really the Lord of angels, and that he was in truth interceding at the right hand of God. Heaven has been realized in their view, and their communion with it enlarged and elevated by the belief that Jesus of Nazareth is really there." The Editors of the Improved Version, not having been favoured with these "realizing views," and judging only by common sense and analogical reasoning, have presumed to conjecture that, in the present state, we are incapable of forming distinct ideas of the invisible world: and, consequently, that the language which is used to express the present exaltation of Jesus Christ, is to be understood rather in a figurative than a literal sense. Mr. Locke, in his admirable Note upon Ephesians i. 10, explains the words "heaven and earth," in the apostle Paul's writings, as often figuratively expressing Jews and Gentiles. And Mr. Lindsey, in his explanation of Ephesians i. 20, which is referred to by the Editors with approbation, interprets the exaltation of Christ to heavenly places, and his superiority above all principality and power and might and dominion, as expressing the superiority of Christ over all the prophets and ministers of the old dispensation: and in the same way they explain some other texts to the great annoyance of this pious critic; who, probably, was not aware that any "serious, learned and curious individuals" had ever advanced any such interpretations; and who, to get rid of them in the shortest and easiest way, pronounces them all to be idle, ill-formed, unfounded and mischievous." And to save himself further trouble, he adds, p. 92: "Let Christians judge of these things for themselves; and if they judge these to be the men who have given us the fairest view of Christian truth, and a Version the nearest possible to the apostolical and evangelical Scriptures, I have erred greatly concerning their sentiments, and will weep in secret for their infatuation." This, to be sure, is very, pathetic; and in the estimation of the Christians to whom he alludes, it will probably have more weight than solid argument. The learned gentleman now draws to a close: and what is a little surprising, he "feels no fear of being reckoned a calumniator, unless it be by those who cannot, or by those who will not see the truth." But, perhaps, of all the various kinds of ignorance which this eminent critic has displayed in his intemperate libel upon the Improved Version, self-ignorance may not be the least conspicuous. even takes credit for moderation and forbearance; for he tells us that the He arrows of his quiver are by no means spent." Indeed, how should they? For as long as the English language will supply him with vituperative epithets, and as long as his own vanity, his want of information concerning the principal topics in discussion, and his confidence in the ignorance and implicit faith of his readers shall prompt him to write, I do not see why he might not go ou publishing a pamphlet every month, till the world itself should not be able to contain the books that should be written. The conclusion of this modest writer's animadversions upon the Improved Version, is too curious and too characteristic not to be exhibited in his own words. "At present, at least, I think E have done enough: and if you, Sir, or any other man can defend this Version and its Notes against the odium and neglect which I firmly believe they deserve, you must have a storehouse of argument out of the common reach aud apprehension of mankind, and an effrontery in opposition to truth as foolish as it is bold and daring. I believe there are Unitariaus who are ashamed of this work or if there be not, prejudice, which has neither eyes uor ears, has blinded the minds and weakened the faculties of the whole sect.” Poor gentleman! What must have become of his own eyes and ears, his own mind and faculties, when he penned the above extraordinary paragraph, if he could for a moment suppose, that it could excite any other feelings than those of pity and sorrow in his friends, and contempt and scorn in the breasts of those against whom his malignant shafts are levelled. Yet still charity will make some allowance even for the uncharitable. This angry critic was smarting under the lash of a well-informed and ingenious layman, who had written an unanswerable reply to the "Trinitarian's Appeal;" and who, in the course of his argument, had exposed the futility of some bitter remarks which the Trinitarian had made upon the Improved Version. Writhing under the agony of this stinging castigation, it is no wonder that the wounded author should give vent to his angry feelings; and being too prudent again to exasperate his acute opponent, like the Esquimaux dog, which, when it feels the lash, instead of turning upon its assailant, snaps at its nearest neighbour, this valiant critic exhausts all his fury upon the unoffending Editors of the Improved Version. "You see, Sir," says he to the Layman to whom his Letters are addressed, "I have not spared the Version, though I have wished to be civil to you." How far animadversions, so unfounded and intemperate, are calculated to injure the character of the Improved Version or its Editors, the reader of these Letters is competent to judge. it is not owing to a want of good-will in any one of the parties. But to what extent the attacks of these gigantic adversaries actually succeed in producing that neglect at which they profess to aim, the publisher of the Improved Version can best satisfy the curious inquirer. I cannot conclude these Letters without expressing my regret that the Author of the "Trinitarian's Appeal," whose abilities are respectable, and whose character is in many respects worthy of esteem, should have degraded himself so far as to have set his name to so intemperate and unprovoked an attack upon the Editors of the Improved Version. As a minister of the orthodox church, Mr. Newton might well be excused in expressing, in strong terms, his dislike, and even his horror at this open and undisguised attack upon principles which he had always been accustomed to regard as sacred; and in warning his readers of the danger of giving up what he holds to be primary and fundamental truths. And if his zeal had carried him somewhat beyond the limits of sound discretion, the importance of the subject might have been accepted as an excuse. But no apology can be made for his constant vulgar and contemptuous abuse of the Editors of the Improved Version, who, for any thing that Mr. Newton knows, are as serious, as diligent, and as impartial in thei. inquiries after revealed truth as himself: and who, however erroneous their own conclusions may be, have at least abstained from all unbecoming and uncharitable reflections upon those whose opinions are different. This worthy gentleman expresses his firm belief, that the Version and its Notes deserve both odium and neglect, and it is no doubt his ardent wish that they may meet with what they deserve. And truly, as to the former, his wishes must be gratified to as great an extent as he can reasonably desire; for never was any publication so universally reprobated, or so bitterly anathematized by all (and their number who can recount?) The misfortune is, that this gentlewho love darkness rather than man having determined to place himlight." But as to neglect, thanks to self in the chair of criticism, seems to the_inveterate and purblind enemies have fallen into the strange mistake, of Truth and unadulterated Christi- that, because arrogance and illiberality anity, that is not likely to happen yet. have too often been the infirmity of For, no sooner has the Bampton Lec- great scholars, therefore to be violent turer of one University ceased to ful- and intemperate would secure him minate his anathemas, than the Chris- the character of a profound and sagatian Advocate of another responds to cious critic. But the time is past the peal. And lest the artillery of when lofty pretensions and sarcastic the allied powers should not be suffi- sneers were competent to supply the cient to crush the adversary, the Dis- place of calm reasoning and accurate senting minister of Witham aids with discrimination. And something more his pop-gun the grand explosion. is now necessary to prove a man to be And if all does not succeed in keeping a scholar, than reviling his adversary down the hydra of this hated Version, as a blockhead. NO. CCCLV. Markland on the Text of Scripture. On the 18th of December he [Jeremiah Markland] tells Mr. Bowyer, "It rejoices me to find that you have laid aside the design of publishing the New Testament. I think we are both now too old to be engaged in that undertaking; I above 40 years, and you above SO: I speak according to the usual measure of the life of man. And though I know there are many depravations there, and am very well satisfied of the truth of several of the restitutions, yet I chuse to keep them to myself, exertioY TO OE8, as being only matters of curiosity chiefly; except one, which, perhaps, I may mention some other time. I never read Dr. Clarke's Sermon on the Doctrine of the Trinity. I believe Mr. Lindsey to be a very worthy man; though far from being of his opinion in all things." Literary Anecdotes of the Eighteenth Century. IV. 305. No. CCCLVI. Sir Walter Raleigh's History. Sir Walter Raleigh thus beautifully closes the first part of the "History of the World." "By this which we have already set down, is seen the beginning and end of the three first monarchies of the world; whereof the founders and erectors thought that they could never have ended that of Rome, which made the fourth, was also at this time almost at the highest. We have left it flourishing in the middle of the field; having rooted up, or cut down, all that kept it from the eyes and admiration of the world; but after some continuance it shall begin to lose the beauty it had; the storms of ambition shall beat her great boughs and branches one against another; her leaves shall fall off, her limbs wither, and a rabble of barbarous nations enter the field and cut her down.” No. CCCLVII. Pulpit Picture of the Epicure. "If thou beest for dainties, how art thou then for spread tables and plenished flagons? Thou art but a pastry-worm and a pastry-fly; thou art all for inlandish meat and out landish sauces; thou art the dapifer to thy palate, or the cup-bearer to thy appetite, the creature of the swallow, or the slave of the wesard. The land hath scarce flesh, the sea fish, or the air fowl curious enough for thy licorous throat by thy good-will thou would fit eat nothing but kids and fawns, carps and mullets, snipes and quailes; and drink nothing but Frontiniack, white Muscodines, Leathick-wine, and Vine-de-pary. Thy olies and hogoes, creepers and peepers, Italian cippets and French broaths, do shew what a bondman to the paunch thou art; even the idolator of the banqueting-house. Thy belly is thy God. Thus doth the glutton waste out his pilgrimage: this is the epicure's day." Reeve's Sermons, 1657, p. 25. No. CCCLVIII. Fallen Man. "Let me skin thee and unskin thee. What art thou? The crackt sherd of a ruine, the broken bough of a windfall, the splintered plank of a shipwreck; Adam's ulcer, the wrimpled skin, stark hand, blind eye, chap-fallen lip of that old man; the lake-diver, the furnace-brand, the brimstone-match of that cursed mas. Above all evills man is the worst; every beast hath one evil, but man all." Ibid. p. 22. REVIEW. "Still pleased to praise, yet not afraid to blame."-Porz. ART. I.—A new Version of some of doubt whether all these texts are perthe Epistles of St. Paul, &c. WI (Continued from p. 572.) ITH the view of assisting our readers to form an impartial estimate of this Version, we shall notice some of its more remarkable variations from the received translation: Coloss. i. 1. "Paul, by the appointment of God, an apostle of Jesus Christ:" the R. V. follows the order of the Greek, "Paul an apostle of Jesus Christ, by the will of God." 2. "To the holy and faithful Christian brethren at Colosse:" in the R. V., "to the saints and faithful brethren in Christ," (ev Xp154,) &c. ["And the Lord Jesus "Christ."] Philalethes, together with King James's translators, retains these words, which are omitted however by Griesbach, in both his editions. See, too, Mill, Prolegom. No. 885. 5. "Because of the object of hope which is laid up for you in heaven :" in R. V., " for the hope," (dia - την ελπίδα,) &c. "Of which ye were first informed." The original word is on KOVOATE, which the Received Version renders, and, we think, accurately, "whereof ye heard before." We refer to G. Raphel, Annot. in loc. 6, 7, 8, 9. Dr. Symonds observes that the adverb also occurs in these four verses successively. With this inelegance Philalethes is not chargeable: the first clause, nevertheless, of ver. 9, he would have done well in rendering, after the P. T., "for this cause we also," (dia TOUTO Ka Яues,)-not, "for this cause also," &c. 15. "Representing the invisible God, he is the first-born of the whole creation." In R. V., "who is the image," &c. (öç egiv eikwy). 16. "For in reference to him" (its ev auTy): in R. V., "for by him were all things created," &c. We transcribe the late Mr. Simpson's note on this clause, Essays, &c. I. 273, "Ev, quod attinet ad, respecting or relating to; Rom. i. 9; 1 Cor. ix. 18, iii. 18; Acts viii. 21." Yet we tinent. The Vulg. has, in ipso; Diodati, en lui; Wakefield, in him. Coloss. i. 16. "Whether occupying the highest stations or subordinate in dignity." Such is Philalethes' translation of the words, ELTE Spovo, EITE κυριοτητες, είτε αρχαι, είτε εξεσιαι ; in his marginal notes, he has, “whether those occupying thrones, or exercising dominion, whether princes, or those in authority." Here we give the preference to the R. V., on account of its being more literal. 24. Philalethes reads, "my sufferings;" as did King James's translators. But the word av finds no place in the text of Griesbach. 26. That mystery which hath been hid," &c. So likewise the P. T. But in Wakefield and the Improved Version, "hidden." "From all former generations:" in the R. V., " from ages and from generations" (año TWY αιwYWY KUI ano Tay yeyewv). The French Genevan Version has, "caché de tout tems." 27. "Christ the foundation of the hope of glory." This is a paraphrase rather than a translation. The R. V. adheres to the original, Xpos ή ελπις της δόξης. And see the fifth verse. 28. "This we preach :" in R. V., "whom (dv) we preach ;" and this rendering is better-the word Christ being really the antecedent. 29. "Perfect in Christ Jesus." Philalethes has this reading in common with the R. V. Griesbach omits the latter noun. ii. 1. "What earnest care." Thus too Newcome and the I. V. In the P. T. it is, "what great conflict" (λikov aywva). 9. "In him, as in a body, whatever is divinely complete, abideth." According to the R. V., "in him dwelleth all the fulness of the Godhead bodily." Schleusner appears to have suggested the alteration made by Philalethes: " σωματικώς, tanquam corpus, cujus caput est Christus;" which sense the present translator supports in a note. Coloss. ii. 16. "Let no one there fore decide for you," &c. in the R. V. " let no man judge you." (Mn OUY TIS Úμas KPIVET.) We subscribe to Rosenmüller in loc: " Kρive, pro katakρively, condemnare." 23"Though those practices have an appearance of wisdom in a kind of voluntary worship, and humility, and personal severity, without any regard to pampering the flesh:" in R. V., “which things have indeed a shew of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh." The translation by Philalethes, is free from the incorrectness and obscurity here attending the Common Version. His omission of the comma after εν τιμῇ τινι serves to render the apostle consistent with himself. Schleusner, in verb. tiun, has, "duk Ev Tiμg Tivi, scil. Tov σwpatos, ita, ut nulla corporis cura habeatur," and Worsley, "as having no regard to the satisfying of the flesh." iii. 1. "If ye be reanimated with Christ: in the R. V., "if ye be risen with,” &c. (συνηγέρθητε). See ii. 12. 4. "Christ, the source of our life:" in R. V., "Christ who is our life” († Swn nμar). Philalethes, it will be seen, indulges in paraphrastical translations. 18. “As Christ hath forgiven you: in R. V., " as Christ forgave," &c. Perhaps it should be," has forgiven you." So Wakefield and Newcome: and so, freely, King James's translators themselves, in Luke vii. 42, "he frankly (freely, Worsley) for gave them both, (exapoaro,) where the original word is exactly the same. 16. Let the doctrine of Christ, with all its wisdom :" but in the R. V., "let the word of Christ dwell in you richly in all wisdom." We prefer a still different punctuation, and connect the clause εν πάση σοφια with what follows, διδασκοντες, κ. τ. λ. See Griesbach in loc. So chap. i. 28. Bowyer's Conjectures, &c. 18. "As becometh those in union with the Lord:" in R. V., "as it is fit in the Lord." We take the phrase to be elliptical, (ds arkey Ey Kupi,) and render it "as becometh those in the Lord," i. e. "Christians." 22. "Servants, always obey those who in temporal concerns [in the margin, as to your bodies] are your masters:" in R. V. “ your masters according to the flesh" (kata σapka). This is more literal and exact: and we are of opinion that Kata Tarra is better rendered in all things than always. Coloss. iv. 5." Walk prudently towards those not in union with us, and improve opportunities." Agreeably to the R. V., "walk in wisdom towards them that are without, redeeming the time:" which translation has at least the praise of being verbal. Surely it is the province of the expositor, not of the translator, to interpret such phrases as τους εξω, τον καιριν εξαγοραζόμενοι. 13. "I am a witness for him," (μαρτυρω αυτῷ, which is preferable to R. V., "I bear him record." 1 Thess. i. 1. "The church of God the Father:" in R. V.," which is in God (ey Oep) the Father." "Those who were with 9. us, declare what kind of an admission we had among you :" in R. V., “ they themselves shew of us," &c. (avre περι ήμων απαγγελλουσιν). We cannot admit the sense here assigned by Phi lalethes to the preposition. ii. 2. But that after we had suffered:" in R. V., "after that we had suffered before (ponabotes). Still better perhaps, "though we had be fore suffered." See Noldii Concord. Partic. 297, (ed. Tymp.,) who however retains ka; and Symonds' Observ. &c. in loc. 6. "When we might have asserted our importance as apostles of Christ:" in R. V., “when we might have been burdensome" (durapers ev Capei eivai). Schleusner's translation (in verb. Capos, No. 3), is, "quum possemus in summo honore et auctoritate esse, utpote Christi apostoli:" that of the 1. V., "might have used authority." 16. “And forbad us to speak to the Gentiles, that they might be saved, thus continually filling up the measure of their sins:" in R. V., 66 forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway." This is so confused as to be nearly unintelligible. The clause, eis to avanλnpwozi, refers to the Jews: and Mr. "Wakefield's rendering is very happy, "not suf fering us to declare salvation to the |
