course of our essays as they may naturally occur. In the mean time we proceed to some matters of greater importance in the discipline of the church, and must solicit a due degree of patience on the part of our correspondents.

Testament use the terms savo and μl They never use these terms as synonymous; though, in the king's translation, they are indiscriminately rendered by the term "repentance;" which, as all critics know, is not consistent with the true and distinct import of these terms. The All matters of church discipline are either priformer signifies such a change of mind as issues vate injuries or public offences; sometimes desin a change of conduct; the latter includes no- ignated "public and private offences," or "pubthing more than change of mind or sorrow for lic and private trespasses." Private injuries, tresthe past. Hence Paul, when speaking of his re- passes, or offences, are those which in the first pentance for having written such a letter to the instance directly affect individuals, and are Corinthians as gave them so much sorrow; when known only to individuals. For a private injury the repentance of Judas for having betrayed the or trespass, so soon as it is generally known, beLord; and when the repentance of the son in the comes a public offence. Now the object of the parable, who at first refused to go and work in precepts in the New Testament concerning prithe vineyard, but afterwards repented and went- vate trespasses, is to prevent their becoming pubare spoken of, and in all similar places, metame-lic offences; and that by healing them when only lomai is used; but when a real reformation, re- felt and known by the parties;-the person insulting from a radical change of mind is spoken jured and he that commits the trespass. The diof, it is always metanoeo which is employed.-rections given by the Saviour in the eighteenth Therefore Dr. Campbell and other learned translators preferred reformation to the vague term repentance, as the proper representative in our language of the term used by the inspired writers when preaching or commanding that change of mind and behavior resulting from faith. Now this reformation of which we speak is the first fruit of believing, and hence the first act of reformation which was intended in the apostolic addresses to the Jews and Gentiles, was to be immersed in the name of the Lord Jesus. "Reform and be immersed every one of you in the name of the Lord Jesus for the remission of your sins." This, by a circumlocution, was equivalent to saying, "Change your views of the person and character of the Messiah, and change your behavior towards him; put yourselves under his government and guidance, and obey him.' Or to the Gentiles, Change your views of the character of God and of his government towards you, and receive the Son as his Ambassador; and yield him the required homage by receiving his favor and honoring his institutions.' This is reformation towards God, and faith in the Lord Jesus Christ. An entire change of views, of feelings, and affections towards the Messiah, and an entire change of conduct, according to his gracious requirements, in submitting to him as our Teacher, Guide, Priest, King and Saviour, is the true import of that reformation enjoined by the ancient preachers of the Ancient Gospel. This is what we mean by "reformation," and not those movements of animal passion, those sudden panics of fear, or gusts of sorrow, which, like the repentance of Judas, frequently issue in no reformation of life, but leave the unhappy subjects of them in the same state of mind, and of the same character and deportment, as before. Let our readers bear in mind that such is our usage of this term, and let them apply it in this sense in its occurrences in the New Testament, and thereby test its imEDITOR. portance.

A Restoration of the Ancient Order of Things.
No. XXV.

On the Discipline of the Church.-No. II. SUNDRY letters have been received on the subjects of associations, conferences, laying on of hands, family worship; all either objecting to some things advanced in this work, or seeking further expositions and elucidations of arguments already offered in this work on these subjects. These letters are too numerous and too long to be inserted in any reasonable time. We have therefore concluded to prosecute our inquiries on the order and discipline of the church, and intend meeting all these objections in the

chapter of Matthew, section ix. page 48, New Translation, belong exclusively to this class of trespasses. Thus, according to this law, if A injure B, either by word or deed addressed to him alone, B, who is injured, privately tells A the injury he has received from him; and if, after expostulating with him, A confesses his fault and professes repentance, or if he explain the matter to the satisfaction of B, the affair ends, because the parties are reconciled to each other. But if neither acknowledgement, explanation, confession, nor repentance can be elicited, and B still feels himself aggrieved, he calls upon his brethren, D, E, and F, and in their presence states his grievance. They also hear what A has to offer. After having the case fairly before them, they are prepared to advise, expostulate, explain, and judge righteously. Now if A hears them, is convinced by them, and can be induced to make reparation either by word or deed for the trespass inflicted, or if they can effect a reconciliation between the parties, the matter terminates, and is divulged no farther. But if A cannot or will not hear or be persuaded by D, E, and F, but despise their interposition, expostulation, or advice, B must acquaint the congregation with the fact that A has trespassed against him. Then the congregation must inquire, not into the nature of the trespass, but whether he have taken the proper steps. He answers in the affirmative, and calls upon D, E, and F, for the proof. On the testimony of D, E, and F, every word is established or confirmed. The congregation being satisfied with the standing of D, E, and F, and having heard their testimony, proceed to admonish, expostulate with, and entreat A to make reparation to his brother B. If he is then persuaded and B is reconciled to him, the matter terminates, and both are retained; but if otherwise, and A will not hear nor regard, but despise the congregation, then he is to be excluded. It does not appear that the original quarrel, misunderstanding, or trespass is to be told to the whole congregation, and they made to sit together in judgement upon it. If this were so, there was no necessity for having any thing established upon the testimony of D, E, and F. Whereas the Saviour said that, by the testimony of two or three witnesses, every thing may be ascertained or established. Nothing would be ascertained or established if A and B were permitted now to disturb the congregation by a recital of the whole matter; for in this way, it is more likely to distract and injure the peace and harmony of the congregation, than to reconcile the parties. But if A complains of injustice in the case, then the congregation must appoint two or three others to

hear and judge the matter; and upon their declaration to the congregation the matter terminates. But it does not appear, either from what the Lord enjoins in the passage before cited, or what Paul lays down in his first letter to the Corinthians, chapter vi. that the nature of the trespass is to be told. "When you have secular seats of judicature why do you make to sit on them those who are least esteemed in the church?" "Is there not among you a wise man, not even one who shall be able to decide between his brethren?"

vine communication, it follows of course, that the words chosen by the Revealing Spirit must be the fittest to convey the ideas which he meant to communicate, that could be selected, and such as he knew to be perfectly intelligible to those to whom he addressed them, so far as he intended them to be understood. This granted, we are certainly authorized to consider the words of Scripture as they stand in the connexion formed by the Spirit, as calculated to convey with perfect clearness and certainty, all the information which he designed to convey by them, and of course as insusceptible of additional clearness or certainty by any change of terms which man can devise. These remarks, however, I need not tell you apply only to the words in which the scriptures were originally written in Hebrew and Greek, for they alone are the choice of the Spirit. Of every translation the words are but the choice of man, and of course no sacrilege can be committed in the alteration of them. It is evidently then the duty of every translator to make himself as fully acquainted as possible with the two original tongues, that he may gain a distinct comprehension of the ideas which the Spirit has condescended to communicate to the human family, and then to select such words of the language into which he translates for the conveyance of the Spirit's ideas, as will place, in regard to intelligibility, the persons for whom the translation is made, on the same footing with those addressed directly by the Spirit's owni words. This task performe d, the words employ

The practice of telling all private scandals, trespasses, and offences, to the whole congregation, is replete with mischief. It often alienates members of the church from each other, and brings feuds and animosities into the congregation, and it is very seldom that a promiscuous congregation of men, women, and children can decide so unanimously or so wisely upon such cases, as two or three either called upon by the parties or appointed by the congregation. This moreover appears to be the true import of all the laws upon this subject in the New Testament. On the 18th chapter of Matthew the only question which can arise of any importance, is, whether B is to tell the original trespass to the whole congregation, or whether he is to tell the fact that A has injured him, and will not reform or make reparation. I think the original and the English version authorize the latter, viz. that he is to tell the congregation that A had trespassed against him, and would not hear D, E, and F. This is the immediate antecedent to the command, "Tell the congregation." But on this Ied by the Spirit justly and clearly rendered, all, would not lay so much stress, as upon the other regulations and laws found in the volume concerning trespasses, and upon the necessary consequences arising from each method of procedure. Very often, indeed, the affair is of such a nature as ought not to be told, and could not be told in a public assembly of christians with out violating some law or rule which the volume enjoins; and not unfrequently are whole congregations distracted by the injudicious, and, as we think, unscriptural practice, of telling the whole congregation a matter of which but few of them are able to form correct views. And such is the common weakness of the great majority of members of any community, that but few are able to judge profoundly in cases requiring the exercise of much deliberation. EDITOR.

The Bible Intelligible.

DEAR SIR-ON Monday last I received your letter, and was much pleased to learn that you have determined to publish a translation of the New Testament, so divested of technical terms, as to destroy the only pretext, unintelligibility which can be set up for clerical explanation. To aid you in such an all-important attempt would give me the sincerest pleasure; but I have reason to fear that my ability extends rather to the discovery than to the remedy of defects.

Some time ago an occurrence took place, which led me to reflect more closely on the subject of scriptural intelligibility than I had formerly done. For many years I had doubted the truth of the allegation that the scriptures were "a sealed book" till the seals were undone by elerical ingenuity; and I have now no doubt of the absurdity and gross impiety of the imputation. That God should send a message to mankind, on such an important subject as their eternal happiness, in language not intelligible to the most illiterate of them, is utterly incredible, and to impute such conduct to the Deity is manifest impiety. If, then, the scriptures do contain a di

in my judgment, is done to render the scriptures
intelligible to every rational creature, however
illiterate, which can be done. For if the Spirit
has seen fit to introduce either obscurity or am-
biguity into the original, or his words correctly
rendered leave either in a translation, it is not in
the power of uninspired men to remove them.
From their attempts all we can rationally expect,
and all we have actually obtained, is a mass of
dubious, conflicting, shall I say, impious con-
jecture in which no confidence can be reposed.
But to be brief, whatever information the Spirit
of God has designed, determined, and attempted,
to communicate to the human family, he has
employed for his purpose language perfectly in-
telligible to the most illiterate among them, and
has actually accomplished his object. He has
left no part of his communication dark or ambig-
uous, which he did not intend to leave in that
state, as being most fit and proper in itself, and
really necessary and useful to mankind. In no in-
stance is the obscurity or ambiguity introduced
into his intelligences to be ascribed to inadver
tency, to negligence, to incapacity, but to design:
and if designedly introduced, every attempt to
remove either is not only vain, but excessively
impious. My belief, however, is, that if we desire
not more information, and of course attempt not
to compel the words of the Spirit to give us more
information than God intended to give us, we
shall have little cause to complain either of ob-
scurity or ambiguity; indeed, as to the latter, it
is always used with much beauty and advantage;
for in either sense of the ambiguous expression,
the information it conveys will be found both
true and important: and on the passages deemed
by us obscure, the Spirit has no doubt conveyed
clearly all the intelligence he meant to convey,
or we stood in need of.

If in the preceding remarks there be truth, it evidently follows that all attempts to explain the scriptures, to remove from them either obscurity or ambiguity by translations, commentaries,

or any other means, are not only absurd, but | transaction and institution conjured up, of which detrimental and grossly impious: every such at- the faintest trace is not to be found in the word tempt being founded on the supposition that God of God. I literally signifies to stand behas by inadvertency, incapacity, or design, sent fore, lead the van, occupy the foremost place, to his perishing creatures an unintelligible mes- and discharge its functions, implying, I presume, sage for their relief, but from which, as being rather the authority of example, than command; incomprehensible by them, they can derive no in our translation, however, it is made to debenefit. To what purpose, then, are the count- note command only. A literally denotes less legions of explanatory sermons, lectures, disposition, arrangement, institution, terms which expositions, commentaries, annotations explan- imply the agency of one individual or party only, atory, or books of any name? Are they not all and an action expressive of the will of only one chargeable with the absurdity of undertaking person or party; yet we translate it covenant, a to render that clearer which is already as clear term which denotes a transaction of a very difas words can make it; nay, of rendering the ferent character. Indeed it is impossible that a meaning of the Spirit more clear and definite transaction such as the word covenant denotes than he was himself able to do? yes, to outdo in common use, could ever occur between God the Omniscient God? or to remove what he had and any of his creatures, and when we attend to inserted as irremovable? It appears, then, that the transactions which did occur, as recorded the office of a translator is to exhibit the meaning either in the Old Testament or in the New, we of the original text neither more nor less clearly, discover none that justifies the use of that term. neither more nor less definitely than the words In all God's transactions with Adam, Noah, employed by the Spirit conveyed it, and in such Abraham, Isaac, Jacob, not excepting Moses, words and phrases in his own tongue as are in the we perceive neither more nor less than declaramost familiar use, and of course perfectly intelli- tions on the part of the Deity of certain purposes gible to the most illiterate ear. To effect such a which he had determined to execute either absotranslation of the New Testament will be no doubt lutely or conditionally: and what is the transaca very difficult work, and will require the expul- tion at Sinai itself, but a declaration of the latsion of an endless number of terms, either excep- ter kind? After declaring on that ever-memorationable as single terms, or as combined with oth- ble occasion, what he had already done for the ers, which are to be found in our common transla- people assembled before him, as an aggregate tion. The causes which affect the familiarity, and body descended from Abraham, he proceeds to of course intelligibility of words, are very vari- declare himself ready to become their political ous. Some of them I hinted at in my last letter; sovereign, to define the conditions on which he one, however, I presume I omitted, which has would consent to act as such, and specify the treatdarkened numberless passages of the Book of ment which they were to expect on his assuming Life—I mean technicalness, if such a word that character; namely, that if obedient to his there be. When we translate, for example, orders, many political advantages and benefits not servant the familiar, but minister would be conferred on them; if disobedient, the official or dignified term; Burps not aged many political evils would be inflicted. But what man or aged christian, as its etymology imports, in the whole of this divine communication can but Presbyter, an animal of which we literally be discovered that in any degree partakes of the know nothing. essential properties of that transaction which we term in common language a covenant. The import of the term Six, when used to denote any transaction which relates to God, appears to be much more justly translated by declaration, or institution, than by covenant. But I must stop for the present.

A. S.

For if such an officer did exist in the apostles' days, as we know nothing of the acts of which his office consisted, the naked name can convey no useful information to us, and therefore, without absolute necessity, ought not to appear in a translation. In like manner, when we translate , bishop, a foundling of unknown origin, a mere theological brat, of which the illiterate know nothing, instead of the familiar and well A Debate on the Evidences of Christianity. understood term overseer; with innumerable other Ir will be remembered that Mr. Robert Owen, terms, we utterly ruin the perspicuity of the sa- of New Harmony, did, in the month of January cred volume. Indeed the literal or etymological last, challenge the clergy of New Orleans (as sense ought to be preferred in all cases in which he had in effect the teachers of religion every metaphorical or official interpretation is not abso-where) to debate with him the truth of the chrislutely required. The literal meaning of yystian religion. In his public discourses, as well is good news, glad tidings, terms, most unfortu- as in the words of that challenge, he engages to nately for perspicuity, changed into gospel: agros literally denotes, set apart, and with infinite advantage in my opinion would these two plain words occupy the place of every term by which either it or its derivatives are now translated. When we say a person is set apart, or has set himself for God's service, we immediately understand what is said to us; but when a person is styled a saint, or holy; a dictionary, a theological | doctor, catechism, or sacred manual becomes necessary, before we know what sort of character is intended. Substitute delivered for justified, deliverance for justification, taken into God's family for adoption, and mark the influence of the change on perspicuity. The literal import of is to appoint in any way; but translate it ordain, and make that term denote the transaction now termed ordination, and the official authority now attached to it; and you have a

to prove that "all the religions of the world have been founded on the ignorance of mankind; that they have been, and are, the real sources of vice, disunion, and misery of every description; that they are now the only bar to the formation of a society of virtue, of intelligence, of charity in its most extended sense and of sincerity and kindness among the whole human family; and that they can be no longer maintained except through the ignorance of the mass of the people, and the tyranny of the few over that mass." This challenge I have formally accepted, believing it to be my duty so to do in existing circumstances; and I stand pledged to prove, in a public discussion, that the above positions are every one untenable; that Mr. Owen cannot prove any one of them by any fair or legitimate process of reasoning whatsoever.

There are four grand positions assumed by Mr. Owen in the above challenge:

"1. That all the religions of the world have | ing gratified, he had nothing to desire. In the been founded on the ignorance of mankind."

2. That they have been, and are, the real sources of vice, disunion, and misery of every description."

"3. That they are now the only real bar to the formation of a society of virtue, intelligence, sincerity, and benevolence."

"4. That they can be no longer maintained except through the ignorance of the mass of the people, and the tyranny of the few over the mass."

full zenith of his enjoyment, he had not a wish uncrowned, nor a desire ungratified.

But some tenure of his enjoyment must be granted, and a test of his loyalty must be instituted. This is the reason, as it was the basis, of the promise and law promulged to him. How long he was to be possessed of this felicity was not yet defined, and on what terms he was to continue in friendly intercourse with his Creator had not yet been stated. This gave rise to the law under which he was placed. This arTo each of these I say, Nay; and am prepared rangement reminded him of his origin, of his deto show that it is not in the power of any man pendence, and accountability; as well as anticiliving to prove one of them true, by any docu-pated any inquiry respecting the tenure of his ments, facts, or just reasonings in the compass of enjoyments, or his destiny. But the nature of human power or human knowledge. the law and of the promise, or the design of the trial under which he was placed, is all that interests us in reference to our design.

Since my acceptance of the above challenge, I had the pleasure of a visit from Mr. Owen, on his way eastward; and, after an agreeable and desultory conversation on the premises, and various matters, we have agreed to meet, all things concurring, in the city of Cincinnati, on the SECOND MONDAY OF APRIL NEXT, in some large and commodious place in that city. Mr. Owen being on his way to Britain, and not contemplating his return to the United States as practicable before the beginning of winter next, requested the delay of the discussion to so remote a period. It is hoped that the season fixed upon will prove acceptable to the public in general, as it is to be expected that facilities of steam boat navigation, and the mildness of the weather at that season will be favorable to such as will feel interested to

attend.

From the talents and acquisitions of Mr. Owen, we have no doubt but he will be as capable of defending his positions as any man living; and when we consider his superior opportunities from age, traveling, conversation, and extensive reading for many years, added to the almost entire devotion of his mind to his peculiar views during a period as long as we have lived, we should fear the result of such a discussion, were it not for the assurance we have and feel of the invincible, irrefragable, and triumphant evidences of that religion from which we derive all our high enjoyments on earth, and to which we look for every thing that disarms death of its terrors, and the grave of its victory over the human race. A. CAMPBELL.

No. 2.]
SEPTEMBER 1, 1828.
Essays on Man in his Primitive State, and under
the Patriarchal, Jewish and Christian Dispen-
sations.-No. II.

Primitive State.-No. II.

IN the close of our former essay we left the progenitors of the human race in the full possession and enjoyment of paradisiacal bliss. Their Creator conversed with them viva voce, and they heard his voice without a tremor or a fear. They saw him, and were glad-they heard him, and rejoiced. All was calm and serene within-all was cheerful and joyous without. So rapid was their progress in this school, that Adam was soon able to give suitable names to all the animals around him; and when his acquaintance with language was thus tested by his Creator, not an imperfection or defect was found: for "whatsoever Adam called every living creature, that was the name thereof." His happiness consisted in the perfect subordination of his passions and appetites to reason, and of his reason to the character and will of his Creator. Conscious of the perfect approbation of his God, he had nothing to fear; and all his capacities for enjoyment be

However we may understand the terms or description of this arrangement, whether as literal or symbolic, one thing is obvious, and that is all and alone important to know, and that is the nature of the trial, viz. whether his spirit or his soul, his understanding, or his passions, shall control his actions. In one sentence, whether his spirit shall retain the sovereignty with which God had invested it, or his passions usurp the government. Reason was already enthroned, and had full command of all his passions, affections, and propensities; and so long as it continued at the helm, perfect subordination was to be expected and enjoyed. But if, by any means, his passions should gain the ascendant, and dethrone his reason, then disorder, confusion, and an awful reverse of circumstances, must inevitably ensue. Such was the nature of the trial, The law and promise promulged to him were predicated upon his nature and addressed to his reason, and could not fail to engage all his powers. The trial was made as easy as the nature of his relations to heaven and earth could admit, and was, therefore, the best possible test of his loyalty.

The temptation, artful as it may be supposed, was evidently addressed to the soul or passions of the woman, and of the same character was that offered to the man. It addressed the understanding through the medium of the passions; and thus the sad catastrophe was accomplished. Man fell through the triumph of passion. His reason was dethroned by the usurpation of passion, and the harmony and subordination before existing within were now destroyed. From being the son of reason, he became a child of passion, and the slave of appetite. Guilt, shame, fear, and all their horrible retinue, now invade his peace and overwhelm him in ruin and despair. There is no regaining his former standing; the controlling power is lost. In this miserable plight he was called to judgment, and the sentence was executed. Exiled from Eden, and from the approbation of heaven, he, by an act of mercy, is respited, and becomes a pensioner under a small annuity, until his physical energies should be worn out by the conflicts of reason and passion upon his animal life. This was the necessary result of his preternatural condition. So that by a law of nature death became necessary.

The change which now had taken place in Adam is difficult to be conceived of, as we can have but a very imperfect idea of his former moral and intellectual grandeur. But the best illustration we can conceive of, as it is the only analogical one we know any thing of, is a second fall of man, which sometimes takes place. When we have seen a person of what is now called