near correct as was the faith of those who gave it; and containing no more verbal or other errors than they were unable to prevent. Can not this difficulty be obviated, it may be asked, by selecting a commission of theologians differing in faith? Say a Calvanist and an Armenian, a Unitarian and Trinitarian, a Baptist and Pedo-baptist, and, as an umpire, add a Universalian. How would that work? In the first place, it is not at all likely that gentlemen of the requisite qualifications and sufficient high Christian character, of such widely differing views, could be found who would consent to undertake the task, and if they should, we could expect either no translation at all, or as many (at least as to some important passages) as we have members of the committee. They could not agree.

Inasmuch, therefore, as our present version has been generally received wherever our language is spoken, and our people have become familiar with, and justly attached to it, the best policy is, most probably, to let it stand as it is, for all future time, with such corrections as have and will be made, as already mentioned.

For myself, I confess to a fondness, approaching veneration, for the antique idiom in which our Scriptures are at present read. That dialect is so far different from the one employed in common conversation and modern writings, as to give them a sort of gravity, dignity, and solemnity of sound, which is well calculated, especially when read from the sacred desk, to elevate the soul with the most humble and holy aspirations to the throne of Him who presides in heaven.

For general use, it answers very well. The large mass of people ever have, and always will look to others, better informed than they, for Scriptural instructions. And those who aspire to teach others can inform themselves sufficiently well with the aid of helps already at hand. The same remark applies to such individuals as have time, and feel sufficient interest to make the effort for themselves.

One of the most embarrassing circumstances connected with our version, and of quite frequent occurrence, arises. from erroneous versification and punctuation; and in sup

plying such words as were thought necessary to make sense in some instances, and in failing to give such as are necessary in others. Competent and careful readers can, however, in most cases, make these corrections for themselves.

A fruitful source of error in all modern copies of the Bible may, with great certainty, be traced to mistakes of copyists. As is generally known, up to about the middle of the fifteenth century the art of printing was unknown, and the Bible, as well as all other books, could only be reproduced in manuscript. This was not only a very tedious and expensive way of procuring books, but, worse than all, to avoid mistakes would have been next to impossible. It is said, by those who should know the facts, that there is at least one passage in the New Testament, and to which some sectarians attach a great deal of importance, which does not appear, save as a marginal note, in older copies now in existence.

These remarks, I repeat, are not made for the purpose of casting suspicion upon, or otherwise underestimating our present version of the Sacred Scriptures, but they are made for the sole purpose of putting all on their guard, by notifying them that such errors exist, and thereby hoping to do some good in the way of encouraging a more thorough search and examination, by comparison and otherwise, of the precious truths therein revealed. In fact, I feel that we, of the present age, are under sacred obligations of gratitude to that body of learned and good men whose arduous labor it was, for the service they have rendered, not only to ourselves, but future generations, in furnishing us and them the faithful and valuable translation which they did of Divine Revelation and Law.

There are certain rules which must be observed in the construction of any writing, if we would attain to the true sense and meaning. The Bible consists of two Testaments, the Old and the New. They should be accepted and construed together, as forming but one general scheme, one code of laws, one plan of redemption, one will.

The uninspired mind can do no better than to take rules which have been adopted for the construction of wills by

the most distinguished jurists of modern times, as the last result of the experience of all ages, and adopt them, as far as applicable, in constructing the Divine Will. The most important of which are, in substance, the following, to-wit:

1. That the Will should be so construed as to carry into. effect the true intent and meaning of the Testator; and, therefore, the construction must also be reasonable, and agreeable to common understanding of the words used.

2. That where the intention is clear, too minute a stress be not laid on the strict and precise signification of words.

3. That the construction must be made upon the entire. Will, and not merely upon disjointed parts of it. And, therefore, that every part of it be (if possible) made to take effect.

4. That if the words will bear two interpretations, one agreeable to the general testamentary scheme, and the other inconsistent with it, that sense is preferred which is most agreeable thereto.

5. That every clause be so construed that all be reconciled and stand together, if that can be done; but if there be two clauses so totally repugnant to each other that they can not stand together, the one first appearing is to be rejected and the last sustained.

6. That words may be supplied in a will, in order to effect the intention, as collected from the context.

7. That when a clause or expression, otherwise senseless or contradictory thereto, can be rendered consistent with the context by being transposed, that will be done.

The reasonableness of these rules is so apparent, that comment is not considered necessary, except as to the fifth

one.

Both the Old and New Testaments, being construed together, renders that rule applicable to Biblical construction, because the New modifies, and, in some instances, annuls the Old and enacts different rules. For instance, the law of retaliation as laid down in Exodus 21: "Thou shalt give life. for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe," was entirely reversed by our Savior; as in Matthew

5: 38-41: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also," etc. By that rule, the law, as quoted from Exodus, must be rejected, and that, as found in Matthew, sustained. Considered as but municipal laws, the same rule would apply.

The Bible is wholly unlike any other book in many respects, but perhaps in no other feature more remarkable than for its bold, independent, defiant tone. The whole book, from the first of Genesis to the last of Revelation, appears to have been written in the same confident and fearless style.

The historian seems indifferent as to every consideration, save a strictly faithful narration of the stubborn facts with which he had to deal. The prophet proclaims the divine message, with which he is commissioned, as one feeling that he stands in the presence, and under the immediate protection of that God by whom he is sent.

The apostle cries aloud and spares not; warning all men every-where of sin, righteousness, and the judgment to come; denouncing all manner of vice and immorality in high places, as well as low, and utterly regardless of all personal consequences. Neither scourging, prisons, nor death had the least terror for them. They went forth in all confidence, notwithstanding they were but as lambs among wolves, as the chosen heralds of the Cross, charged with the everlasting Gospel to preach to a wicked and perverse generation.

All revelation is addressed to the understanding; and is intended for the benefit, the reclamation, and eternal salvation of those who receive it in honest hearts, and for the shame, confusion, and final condemnation of such as doubt, cavil, criticise, and condemn those sacred truths as mysterious, incoherent, insufficient, or unreasonable.

Observation clearly teaches that such persons as seek the least after revealed light complain most of the want of it, with the exception of one class, and they are those who read and study the Sacred Writings, but not with honesty of purpose, in search of truth, and for the truth's sake. They

are those who pride themselves in their own shame. Infidels already, they boast of their wisdom in being able, by demonstrative evidence, to refute all the childish, feminine, fallacious, and superstitious fancies of the Christian religion. They are of that class of whom it is said: "They received not the love of the truth that they might be saved. And for this cause God shall send them strong delusion, that they should BELIEVE A LIE; that they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thess. 2: 10-12.

They search, not with a desire to be set right, if wrong, but for the sole and wicked purpose of finding fault with the Word of God; for arguments by which they may, as far as possible, support their own cherished dogmas, and so advance the already prosperous cause of their liege lord, the devil!

The sacred writer pauses not to argue with such persons, but passes on, content with denouncing the eternal anathemas of the Almighty against them.

Those who sin against light and knowledge, or who shut their eyes and stop their ears against divine truth, find no consoling promises in God's Book addressed to them, but threats of His wrath and fiery indignation.

They err who believe that Jesus Christ will follow after such persons beyond the limits of the call made in His Gospel. We have no authority for saying that He desires the salvation of such as so sin. He has the power, it is true, to save all men; but we are assured that He will exercise that power only in favor of such as heed His call, as made in His Word, and whispered softly, but often, by the Holy Spirit in their ears, and come to Him freely and voluntarily. He will force no one into His service. Let not Satan deceive you, my erring friend, by pointing you to the oft-repeated and affectionate call made upon you by the Savior to repent, believe, return to Him and be saved, with the delusive hope that He is so over-anxious for your salvation that He will go beyond the prescribed limits to hunt you down in your sins and wickedness, and save you from eternal death.