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observes upon it;-" The creation here spoken of is ascribed to a man who actually died, and was raised from the dead (see ver. 18); consequently, the language ought to be so explained as to be suitable to him. It is impossible a man who actually died should be the Creator of the natural world: either the words must be understood of the new creation, or the Christ who died is deprived of the honour of forming it."-Surely this is a very insufficient, not to say uncandid, way of answering those who hold that the nature in which our Lord was capable of death was not that by which he created the worlds; and it is much more reasonable to argue, "Because the creation is here ascribed to a man who actually died, therefore this man must have had a Divine nature as well as a human; for the Creator of all things must be God."

But the commentator denies the visible creation to be here spoken of. "The Apostle does not mention the creation of heaven and earth, nor of any material substances; but of things in heaven, and things in earth: the language is not such as we find in Scripture applied to the creation of the natural world, but such as is suited to describe the establishment of a new economy, or moral order of things. Paul speaks of a new, a spiritual creation, in other places in his writings. See 2 Cor. v. 17; Eph. i. 13; and ii. 10. In the context he is treating on the same subjects as in the other passages, where a moral creation is mentioned. He is evidently describing the great change produced in the world by the appearance of Christ, and the introduction of Christianity."-In the other passages cited, St. Paul tells his readers, that he is speaking, not of the first, but of a new creation: therefore they are not parallel to this. Here, on the contrary, he says, "All things were created:" consequently we have no right to presume that he meant only some,

His language implies that he meant all the old creation as well as the new-inanimate, vegetable, animal, spiritual-visible and invisible — thrones, dominions, principalities, powers: "All things were created by him, and for him."

But still our author objects; "He uses language equally strong and figurative, when speaking of the state of the world, which he describes as a scene of darkness and disorder, the empire of sin and death: by the introduction of the Gospel dispensation, light was diffused, life communicated, order produced, the world regenerated, all things created anew."---All the strong language of St. Paul is not figurative language. He describes things as they are. His strongest language, in the description of this world, is when he calls it the kingdom of Satan: and even this is not figurative language. Indeed, the disposition to translate all his descriptions into metaphors, degrades his inspired character, and may well bring Scripture into disrepute. The language of exaggeration is not the language of truth; nor can I, therefore, accede to the following representation of St. Paul's language in this text. "Full of devout ardour, and being a leading instrument under Christ in this great work, it was natural for Paul to describe it in the boldest language. The Gospel dispensation, embracing both Jews and Gentiles, men of all ranks, from the highest throne to the meanest cottage; new organizing every thing, under a moral view; affecting every thing both heavenly and earthly; designed to bring all into subjection to Christ, and extending to every thing that relates to the moral world, whether visible or invisible; might well be described in such language as the Apostle hath used."---In fact, St. Paul's language goes beyond even this; for he says not only that the Gospel dispensation affected every thing both heavenly and

earthly, but that all things in heaven and earth were originally constituted in or by Christ Jesus, and for him; and unless his meaning be such as these terms import, his language is bold indeed, for it exceeds all bounds of sobriety and truth.

(To be continued.)

To the Editor of the Christian Observer. YOUR correspondent T. K. in his valuable remarks on Mr. Bellamy's Prospectus (p. 283), seems to admit, or at least does not deny, that Luther's German translation of the Scriptures may have been made from the Vulgate. But I cannot think that this was indeed the case. The Dean of Carlisle, in his continuation of his brother (the Rev. Joseph Milner's) Ecclesiastical History, makes some remarks which seems to bear upon the subject. "During Luther's confinement" (in his Patmos) "he had studied the Hebrew tongue with persevering industry; and had translated the whole New Testament into the German language. He then proceeded to apply his Hebrew studies to the translation of the Old Testament, which he also published gradually, and finished the whole in the year 1530. In this work he was much assisted by the labour and advice of several of his friends, particularly Justus Jonas, and Philip Melancthon. The whole performance itself was a monument of that astonishing industry which marked the character of this Reformer." (p. 645.)--But, why so diligently study the Hebrew in order to the translation of the Old Testament, if at last it was merely a translation from the Vulgate? Why, the Greek, if he made no use of it in translating the New Testament? Surely Luther had little needed the labour and advice of his learned friends, had he merely undertaken to translate

Latin into German, in both which languages he was eminently skilful.

Dr. Milner elsewhere remarks: "From several authentic documents it appears, that during his solitude, in the summer of the year 1521, he not only translated all the New Testament, but also took great pains to improve his knowledge of the Greek and Hebrew languages, for the purpose of rendering the intended version of the Scriptures more complete. ‘I find,” says he, that I have undertaken a work which is above my strength. I shall not touch the Old Testament till I can have the assistance of yourself and my other friends at Wurtemberg. If it were possible that I could be with you, and remain undiscovered in my snug chamber, I would come; and there, with your help, would translate the whole from the beginning, that at length there might be a version of the Scriptures fit for Christians to read. This would be a great work,""&c. (p.586.) Is this the conduct and and language of a servile translator of a translation, from Latin into German, without any attempt at improvement?

Again: "In a letter to Melancthon, Luther mentions, as an additional reason which induced him to return home, his translation of the Bible into the German language. This was a great and important work, in the execution of which he stood in need of the help of his friends." (note, p. 610.)

The high estimation which Luther's translation holds, even to this day, in Germany, clearly shews that learned men do not consider it merely as the translation of a translation, and especially of a translation which the very attachment of the church of Rome, viewing it, as it does, as of superior authority in some respects to the originals, has tended so greatly to lower in the estimation of the Protestant and Reformed churches. "To decide on the merits of Luther's translation," remarks Dr. Milner,

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viii. 22 & ix. 1.-- Behold tribulaBehold trouble & tion and darkdarkness,dimness ness, faintness & of anguish; and anguish, and they shall be dimness followdriven to dark-ing him, and he ness. Neverthe-will not be able less the dimness to escape from shall not be such his anguish. was in her as vexation.

"would require not only an exact knowledge of the Greek and Hebrew, but also of the German language." (p.646.) But would the exact knowledge of the Greek and Hebrew be requisite in forming this judgment, if the translation were made from the Vulgate? It seems, indeed, to me very probable, that Luther and his learned coadjutors did not needlessly, or affectedly, depart from the commonly received Latin version in translating the Scriptures, but only when the original languages would evidently and decidedly admit of a better rendering: and that it is this wise and modest caution which has given occasion to some, who have not fully examined the fact, to report it a mere translation of the Vulgate.

T. S.

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i.31. The strong Their strength shall be as tow, as tow, and their and the maker of works as a spark. it as a spark.

ii. 6. They are Their country replenished from is replenished as the East, and are at the beginning soothsayers like with sorceries, as the Philistines; the country of the and they please Philistines is; and themselves in the they abound with children of stran- the children of strangers". gers.

• The translation of the Septuagint is the same. If the translators had

ix. 1, 2. When at At the first time the first he lightly the land of Zebuafflicted the land luu and the land of Zebulun, and of Naphtali was the land of Naph-leased, and aftertali, and after-ward the way of ward did more the sea was grievgrievously afflict ously afflicted, beher by the way of yond Jordan, Gathe sea, beyond lilee of the naJordan, in Galileeftions. The people of the nations. who walked in The people that darkness, &c. walked in darkness, &c.

ix. 18. And they The pride of shall mount up, smoke shall be like the lifting up rolled up togeof smoke. ther.

xvii. . In that In that day shall day shall his his strong cities strong cities be be forsaken as as a forsaken ploughs and cornbough and an up-fields, which were permost branch, forsaken before which they left the children of because of the Israel. children of Israel.}

translated from the Vulgate, or con. sulted the Septuagint, they would not have been mistaken in rendering the word "from the east," which should as at the beginning," be translated, " as it is in the Vulgate, and which is did not lie east from Judea, but west right, for the country of the Philistines"

from it.

The Vulgate makes both the chapter and the sense to end here; but the English translators make the last clause the beginning of chapter ix., and which would not have been so if they had translated from it. As no other translators have done this but Junias, and Tremellius, and Castalio, it is with

ENGLISH.

VULGATE.

xix. 23. And the And the EgypEgyptians shall tians shall serve serve with the the Assyrians. Assyrians.

xxiv. 6. There Therefore the fore the inhabi- inhabitants shall tants of the earth be mad, and few are burned and men left. few men left.

I could insert many more, but these I think are quite sufficient to shew that the translators of the English Bible were not guided by the Vulgate in making their translation. It would, indeed, be a great reproach to their memory, if it could be proved that they could not read Hebrew, but were obliged to make a translation by means of the Vulgate.

PHILO CRITICA SACRA.

To the Editor of the Christian Observer. YOUR judicious review of Mr. Jebb's Sermons has confirmed me in an opinion I have long since formed, that many persons, whose views of the scheme of salvation are truly scriptural and just, err in their ideas relative to the best mode of communicating to others "the words of eternal life." Though they have themselves been led to the knowledge of the truth by means progressive and painful, they are anxious to discover some shorter and easier way by which they may lead others. Desirous to produce immediately the effects of the doctrines of the Gospel, they appear to lose sight of the importance of the doctrines themselves; and in a laudable zeal to promote practical Christianity, they seem also to forget the necessity of implanting in the mind those

greater reason supposed that the trans

lators of the English Bible have followed them. Mr. Mead supposes that the clause in the English Bible which begins the ninth chapter, as far as the word vexation, to be the end of chapter viii., as is found in the Septuagint and Vulgate.

CHRIST. OBSERV. No. 199.

fundamental principles on which Christianity depends. But we must ever remember, that there is but one "Way" by which the sinner can return to God-there is but one system of “Truth” which can effectually deliver him from error-there is but one "Life" from whence he can derive that spiritual existence which is by communion with the Father and his Son Jesus Christ. Allowing for modifications of character and diversity of station, the operation of Divine truth must be similar on all; and however repugnant it may be to the feelings of man, apt as man is to be elated above measure, the foundation of all radical and permanent change must be laid in a simple, full, and undisguised explanation of the doctrines of the universal corruption of our nature, newal by grace, and the attain. the consequent necessity of a rement of this and every other blessing in the Christian covenant through the exclusive merits of Him who loved us, and gave himself for us, in order that we might live through faith in him. It. appears to me, that the Epistles of St. Paul and his fellow-Apostles constitute an admirable model by which ministers may frame their discourses. In these Epistles we usually discern one uniform mode of procedure. The doctrine is explained, and its truth established; after which are deduced the prac tical conclusions which are its natural results. If ministers, therefore, desire to imitate these "wise master-builders," if they would promote the edification of those to whom they are the appointed messengers of reconciliation, they must endeavour to give a luminous and direct statement of the whole of revealed truth. In examining into their own hearts, and in a recollection of their own progress from error to truth, they will be furnished with useful hints for their guidance in regard to those whom they would win to a cordial 3K

reception of the doctrines of the Gospel. They will assure them of their own insufficiency, that they may convince them of their need of the Divine influences: they will assure them of their own unworthiness, that they may convince them of their need of the righteousness of Christ. They will direct them to look to Him, as the alpha and the omega, the beginning and the end, of their salvation, the author and 'finisher of their faith, and the only foundation of their hopes. They will lead them to the Spirit, the promised Comforter, whose office it is to take of the things of Christ and shew them unto us, as the source of all spiritual illumination and strength, as the author and giver of spiritual and eternal life. Thus, under the blessing of Him whose strength is made perfect in our weakness, they will be instrumental in converting many to righteousness: they will see them advancing from one degree of knowledge to another-from conviction of sin, to faith in Jesus Christ; from faith in Jesus Christ, to love towards Him; and from love, to a course of holy obedience both generally and in the minutest details of the Christian life. Thus may they hope to lead their flocks in green pastures, beside the still waters, till both minister and flock are removed to those more substantial joys which are the promised reward of such as live by the faith of the Son of God, under the constant guidance and superintendance of his holy Spirit.

J

W. M.

FAMILY SERMONS.-No. CXV.

Rom. iii. 24, 25.-Being justified freely by God's grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past.

IT is a peculiar excellency of Divine revelation, that it will bear to

be examined in every possible aspect without losing its claims upon our admiration. If, for example, we refer to the character of the Almighty as there described, we see it beautifully unfolded and magnified in that very plan which in another aspect appears formed exclusively for the advantage of maukind. Whatever view we take is equally for the honour of the Gospel. There are no unsightly parts admitted for the sake of others of a more pleasing kind; one attribute is not sacrificed to another; particular errors are not permitted to enter through too general an attention to the effect at large.

were not

It is not thus with the works or the systems of man, in which we must ever be contented to receive the evil with the good, the defective with the perfect. Heathenism could, perhaps, boast of individual parts that unbecoming; but taken either as a whole, or surveyed in its details, it was equally at war with reason and experience, it was equally dishonourable to man and to God. The Gospel alone could disclose such a plain and consistent scheme of salvation, as should offer new claims to our admiration in proportion as we enter more deeply into its spirit and design. The Gospel alone could teach us how to combine those apparently irreconcileable objects, the justification of guilty man with the spotless honour of an all-pure and equitable God. The Gospel alone could undertake to shew, as in the words of the text, in what manner a propitiation could be made that should at once justify the sinner the Almighty. and exhibit the righteousness of

In connection with this idea, let fore us, us consider, from the passage be

Lord's work in his capacity of a First, The great object of our Redeemer---namely, our justifica

tion:

Secondly, The reason of God's setting him forth in this capacity,--

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