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what appeared to them the equivalent phrase" by natural descent."

This is a departure from Newcome's Version not acknowledged in the notes of the Improved Version. It is for the candid reader to judge whether this omission was inadvertent and unintentional, or voluntary and fraudulent. The Very Reverend dignitary posts it up as specimen of important unacknowledged departure from Newcome's Version not to be accounted for by mere accident:" and in support and aggravation of the charge, he urges, p. 589, that "it was a change to which the editors attach a very high value, and which, with the Archbishop's Version lying before them, could not have been made without the fullest deliberation and design. This must be evident to every one who considers not merely the wideness of the departure from the Archbishop's translation, but the still more emphatical language of the Primate's note, of whom as to his human lineage Christ is descended. Whether the editors have on this important part of Scripture acted with good faith by their professed model, I leave to the reader to judge for himself." And so, Mr. Dean, do I, fully convinced that no reader of judgment and candour will impeach their integrity upon such insufficient and slender grounds.

In the remainder of the verse the Primate reads, with the Public Version, "WHO IS OVER ALL, GOD BLESSED FOR EVERMORE, AMEN:" for which the Improved Version substitutes upon the authority of Clarke and Lindsey, "GOD, WHO IS OVER ALL,

BE BLESSED FOR EVER.'

The Dean is very indignant that any change should be made in the Bible translation. But for this the editors of the Improved Version do not ask his leave and at any rate, they would not hesitate to prefer the authority of the celebrated Dr. Samuel Clarke, and the learned and modest Lindsey, to that of the parading Dean of Cork.

"But the point," as the Dean observes, p. 585, "with which we are more immediately concerned, is not so much the change of Version, as that the change should be made without notice." This text is alleged by the Very Reverend accuser as a specimen of important unacknowledged departure from Newcome's Version, not to be accounted for by mere accident:" it is

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brought forward as a violation of the engagement which the editors had entered into with the public, of making open acknowledgment of every depar ture from the Primate's Version, and therefore as a breach of "honour and honesty" in a case "vitally affecting some of the great doctrines of Christianity." And this very clause, “God, who is over all, be blessed for ever," is blazoned in capitals to excite attention, to attract the eye, and to fix upon the reader's mind the conviction, which under these circumstances is inevitable, that this clause is included in the ge neral charge, and that it is an important specimen of fraudulent dealing on the part of the editors of the Improved Version, which deserves to be exposed to public indignation, and which merits the severest reprehension.

But what will be the surprise of the candid reader when he learns that the accusation is totally unfounded; and that, with the single exception of the word "Amen," which is unaccountably dropped in the Improved Version, the

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suppression" of which the Dean himself acknowledges to be" a matter of inferior consideration," the variation from the Primate's text is distinctly acknowledged in the notes to the Improved Version. Where were the Very Reverend accuser's visual organs when he committed so great an oversight? The whole lengthened observation and note extended but to eighteen lines, and the acknowledgment of the va riation stands in the second line of the note. It was hardly possible to overlook it.

No: and it is too probable that he did not overlook it. What will be the astonishment of every reader who possesses honourable feelings to learn, that at the very time when the Very Reverend accuser selected and published this clause as a specimen of important unacknowledged departure from New come's Version, and when, upon that ground, he held up the editors of the Improved Version to public infamy as guilty of deliberate fraud and falsehood, there is strong ground of suspicion that he knew that the charge in this parti cular was totally unfounded. For the accusation having been alleged in the front of his work, where every body would see it, and blazoned in capitals that every body might notice it, it is s ordered, that a hundred pages further on, p. 592, the concession sneaks in,

en passant, as if ashamed of itself, that the editors in their note remark that "the Common Version, here adopted by Dr. Newcome is, Who is over all, God blessed for ever'."

Come forth, Mr. Dean, I beseech you, and make good your allegations. Exert your ingenuity: ransack all the stores of your profound learning. Dis play your logical dexterity. Shew us how both sides of a contradiction may be true. Explain how the neglect to make an acknowledginent, can prove a man to be destitute "of honour and honesty," when, by your own concession, that acknowledgment was actually made. Vouchsafe us some satisfaction upon this head, that so we may not only admire your prowess as a sturdy, undaunted and persevering polemic, but may esteem and respect your character as a man of honour and veracity, as a lover of truth, as a friend of virtue, as a consistent professor and teacher of the doctrine of Christ.**

V. The fifth specimen of "important unacknowledged departure from Newcome's Version," is, 2 Cor. viii. 9, which the Primate renders thus:

For ye know the gracious goodness of our Lord Jesus Christ, who THOUGH he was rich, yet for your sakes he BECAME POOR, that through his poverty ye might be rich." For which the Improved Version substitutes the words," WHILE he was rich, yet for your sakes he LIVED IN POVERTY."

And sooth to say, the editors have actually omitted in their notes all notice of this variation from the Primate's text.

When the Very Reverend dignitary has given a satisfactory solution to the questions stated above, perhaps he will have the goodness to explain in what sense consistent with veracity he has made the assertion, p. 829, when, in allusion to the Unitarian missionaries, he says, "here we find teachers directed to guard all against the danger of belief, and to enforce emphatically, as the most important truth, that he alone shall be saved who believeth not." The vulgar imputation of heresy, infidelity, God-denying and such-like nonsense, because we do not believe as the orthodox helieve, we are accustomed to: and the silly buzz has long ceased to annoy us. But that our missionaries emphatically preach up unbelief as essential to salvation, is quite a new charge, which rests at present solely upon the Dean's averment. Where is his proof?

Here a glorious opportunity offers for the Very Reverend accuser to display his learning, his eloquence and his charity; and most amply hath he availed himself of it.

To establish the charge of fraudulent design in the ungodly editors of the Improved Version, the Dean begins his Commentary, p. 593, with an authoritative and unqualified assertion, which in the Very Reverend dignitary's writings often supplies the place of proof, that "this passage directly and forcibly expresses the preexistence of our Lord." He then complains that the editors "not only substitute words which completely divest the passage of any such signification, but that in a note of some length" (being no less than eighteen lines, of which the learned writer may justly complain, being himself so conspicuous for brevity), "enlarging upon and confirming their own rendering, throughout the entire of it not the most remote hint is conveyed of any variance from the Primate's transla tion." "The Improved Version translates in a sense directly opposite to that of the Primate: labours to enforce the necessity of this sense in a note which is carried to considerable extent; and in which Wakefield, Grotius and other authorities, are introduced; does this in contradiction not only to the Primate's rendering, but to his illustration and support of that rendering in strong and emphatical terms in his note, which directly challenged their attention; all this too on a point of vital import in the Unitarian scheme (hear the Dean), and yet in no place is there the slightest glance at this gross departure, or the name of the Archbishop once alluded to, notwithstanding the most solemn assurances to the public, that in every instance of deviation from the Archbishop's rendering, acknowledgment is openly made in the notes."

And now, Messrs. Editors, after this solemn indictment at the bar of the public, what have you to say why sentence should not pass upon you according to the law of Dr. Magee?

In the first place, Sir, with respect to the sense of the passage, every scholar and every school boy knows that the proper translation of the three words πλουσιος ων επίωχευσε

is, "being rich he lived in poverty." The Dean in a mass of learned notes, carried on to the marvellous extent of nearly fourscore pages, has proved very much to his own satisfaction, that the same three words may be rendered, and by some learned lexicographers and divines have been actually translated, as in the Public Version, though he was rich he became poor." And that we may not be lost in the miry gulph of the Dean's criticisms, let this for argument's sake be allowed. Let it be admitted that the words as they stand are ambiguous, and admit of both interpretations.

But even upon the supposition that the Public Version exhibits the only true and admissible translation, the text contains no proof whatever of the divinity or the pre-existence of Jesus Christ. The Dean's dictum that this passage directly and torcibly expresses the pre-existence of our Lord," is the silliest, wildest assertion that ever was made. Ignatius Loyola was rich, yet he became poor: is this a "direct and forcible expression of the pre-existence" of the founder of the order of Jesuits? Such it seems is the logic of Dr. Magee.

It is indeed true, that if the preexistence of Christ had previously been proved, upon principles inde pendent of this text, the apostles words might be supposed to allude to that doctrine. But first to assume the doctrine in order to explain the text, and then to infer it as a conclusion from the text, is to assume the very point to be proved; of which species of logic, to say the truth, the work of the Very Reverend and Very Learned Dean supplies many beautiful examples in addition to the specimen here exhibited.

This text therefore not being of that vital import to the Unitarian scheme which the Dean is pleased to represent, it is possible that the editors of the Improved Version, though Unitarians, might through mere inadvertence neglect to notice this unimportant variation from the Primate's text: and not with that deep and fraudulent design, which is so charitably imputed to them by the pious and orthodox Dean.

Allow me, Sir, here to explain a doctrine, which I have stated in the

Calm Inquiry, and which the learned dignitary has, as usual, taken abundance of pains to misrepresent and to distort: and (which is of more consequence) which some worthy and well meaning persons have misunderstood.

In the Calm Inquiry, p. 174, I have stated it as probable that our Lord possessed a voluntary power of working miracles: in this sense I explain the text, John iii. 34, ** God giveth not the spirit by measure unto him." It was presumed, and it ought perhaps to have been distinctly expressed, that our Lord's powers were restricted to that class of miracles

which were necessary for the promulgation of the gospel such as healing the sick, curing the insane, raising the dead, &c. And it was conceived that our Lord's mind was so dis ciplined by his temptation and other means, and that his understanding was so enlightened, that he would make no improper use of the mighty powers intrusted to him, and would never be inclined to work a miracle upon an improper occasion. This hypothesis is thought best to explain the tone of authority adopted by our Lord upon such occasions, and to account for his great and visible su periority over the apostles, who only appear to work miracles upon immediate suggestions, and in the name and by the authority of their master. It is obvious to every reflecting mind, that the exercise of our Lord's voluntary powers under such circumstances would eventually produce precisely the same effect as if in every instance he performed a miracle in consequence of a Divine suggestion: and this fact was distinctly foreknown to the Supreme Being at the time when these great powers were intrusted to the direction of his chosen servant and messenger Jesus Christ. This hypothesis appears to me to be sufficiently intelligible, but it is not one upon which any great stress is to be laid. And the generality of Unitarian Christians are more inclined to believe that our Lord performed no miracle but in consequence of an immediate snggestion. T. BELSHAM.

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HAVING awoke from the slumber in which we have lain for more than half a century, on looking around we have been alarmed at the depredations which have been committed upon our ranks by enemies of different casts; and, animated by the virtuous energy of the champions of gospel truth in the metropolis, we have attempted in the country to rally our forces, and by every honourable and virtuous means to engage the kingdom at large in a serious examination of the doctrines which have been passing current amongst us since the period of the re formation. We have the satisfaction of knowing that our exertions have not been in vain, that Unitarianism has spread and is still going on to spread; and there is a promise in the present state and appearance of things of a still greater harvest which God will give to our labours: for truth extends itself on every side as it advances, and every accession of strength that it acquires is an assurance of a double and threefold vigour which it will gain at the next stage.

Under these pleasing views of futurity, we look with a considerable anxiety to every means by which Scripture truth is taught, and are much more alive to the influence of each of them than were our ancestors fifty years ago. With most concern we look to our public teachers, the most important of all our means, and are anxious that they should be as free from imperfection as possible, and provided with all those facilities and energies that can render their labours the most effective. And trust that if these observations should fall into the hands of any of the young inen who are now rising up to become public teachers, or into the hands of those who have recently engaged in the work of the ministry amongst us, they will believe that I am not wanting in a high respect both for themselves and for the very able instructors

of whose lessons they have enjoyed the advantage, but that it is my wish

to offer a few remarks on a subject of which there appears to be a general complaint.

It is well known that the class of religionists which has been willing to be known by the name of Rational Dissenters, have endeavoured to support their pretensions to the character, by despising altogether the influence of the passions, by disapproving of all means of public instruction which savours in the least of methodism and of proselytism, and by enclosing themselves within no other fences than than those of plain logical and Scrip tural proofs of the goodness of their cause. This plan of cool calculation was not likely to have an influence upon the mass of the people; therefore not only have the mass of the people been indifferent to the argu inents of these men of reason, but their own advocates and friends have found the regions they inhabited so very unanimating and chilly, that they have forsaken thein for the more lively services of the orthodox or the more profitable ones of the professors of the national faith. Now, although I flatter myself that a very different view of the subject is cherished in the minds of the young ministers who are now educating amongst us, yet İ fear that the mode of instruction is not altered in our colleges, and that they are still educating men who will shine only in the paths of logical accuracy; who, completely absorbed in the rules and practice of rhetoric, will neglect, perhaps think lightly of, the more effectual and sure way to the heart of the multitude, by the graces of elocution and the influence of manner. Never may the preachers of Unitarianism become the loose and careless demagogues, who try to "tear a passion to rags," that they may

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split the ears of the groundlings." But, they have a part to act which requires that they also should "suit the action to the words, the words to the action," and shew all that native ease and lively energy in the defence of gospel truth, which others shew in supporting one assumed character after another, in order that they may amuse and instruct the genteel audience of a theatre.

It is certainly a matter of no sur

prise, that among the men who are educated for the ministry, there are very few of real eloquence. If the students of the fine arts of drawing and music were selected with the same indifference as to their natural qualifications, as our students in di vinity are selected, at the age of sixteen, and they were afterwards to pursue those lines as a business, whatever abilities they might discover, good or bad, we should certainly have very few of them excelling in these arts. How few of the many lawyers that are called to the bar obtain a sufficient eminence to secure briefs enough to pay the expences of the circuit Many are obliged to retire altogether from public life; and many others who wear the gown feel themselves under an obligation to their more fortunate brethren, when they nominate them as arbitrators, or refer a cause to them upon which they are not willing to enter. And let any one attend but half a session in the Houses of Parliament, he will see how very few of the gentlemen there, who have all possible advantages of education, can deliver a tolerable speech with a tolerable degree of propriety. And why should it be otherwise with Dis senting ministers? Considering the necessity a Dissenting minister lies under, of having his double weekly service prepared against the Sunday, whether any new idea may or may not strike up, or his mind be in a state to prepare it or not, and the little pains that are taken to instruct him in giving effect to what he is to deliver; it is rather surprising that there are about us so many ministers who maintain a high degree of respectability in their public services: and our congregations are unreasonable in expecting more from them. It is however extremely desirable that the qualifications of ministers should be increased. Nor can it be said that our colleges give them a proper education, when no attempts are made to render the vehicle interesting and inviting in which they send out into the world the truths they hold sacred. With respect to the great bulk of mankind, manner is even more than matter; and one man will give interest and effect to an empty discourse, while another suffers an able and superior treatise to die away on his

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lips without making even a solitary impression.

The Unitarian orator is in a case somewhat unfortunate. He cannot if he would, employ the powerful scenery and machinery which his Calvinistic brother has at command. He has neither the poetic licence of a Milton, nor the gloomy but awful apprehensions of a Young or a Cowper, to give energy to his discourse. The Calvinist, when he seeks to move the passions, can play with firebrands and with vengeance. He has an angry and revengeful King, almighty and terrific, at his command, frowning upon his rebellious subjects, and at his feet he can place a lovely child soothing him to mercy. Who can resist the influence of such a scene? Terror first and then love seize upon the yielding mind. What father can sit unmoved What mother has not her bowels yearning within her? What child does not desire to be in that child's place, and thus to triumph by a gen tle and an amiable mastery? Who has read the Arabian Nights Enter. tainments, and does not know the charm of secret influences? These also the orthodox divine has at his command. He has a cruel foe, who is always lurking about and still uns seen, a hellish fiend armed with power little short of almighty, and with cunning and malice far above human opposition. Against these too he can oppose celestial agency. on the boards of a playhouse, so in the house of God, they have recourse to strange attachments, to high wronght scenes, to deep plots and to terrific developements. In these we sadly fail. The cultivated and not the natural wickedness of the human heart, is the most terrific scene the Unitarian preacher can unfold-a seene so little inviting to the taste of the multitude, that they turn from it ill understood. Failing in machinery, what can we substitute in its room?

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Add to this consideration, that the practice has long prevailed in our societies for our educated men to prepare their addresses to the people upon paper, and deliver them with proper form and ceremony to the congregation. Their attention is ne cessarily taken up with their compo sitions, which they are desirous of

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