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churches.' The points above enumerated admit of a fair ground of comparison. From this branch of the discourse, we select the following extract.

Your first and most obvious duty is the exercise of gratitude to God. From him, the Father of lights, "cometh down every good gift and every perfect gift;" and his agency is therefore to be devoutly acknowledged in all the mercies we enjoy. If his " kingdom ruleth over all;" if it extend to the most minute occurrences of an individual's life; nay, if, as the Redeemer has assured us, a sparrow falleth not to the ground without our Father," and "the very hairs of our head are all numbered;"-very powerfully must we be impressed with a persuasion of the energy of his arm, in the great and mighty achievement we are now commemorating!


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We are justly habituated to admit the peculiar intervention of Heaven, when we reflect upon the rapid propagation of the gospel in the first ages. When we advert to the power and policy that were combined against it; when we recollect the nature of the doctrine that was insisted on; and when we call to mind the character of the principal human agents-we are constrained to exclaim, in dwelling upon its triumphs, "What hath GOD wrought!" pp. 26, 27.

I call upon you, in the second place, to appreciate highly, and to maintain inviolate, the principles which you have received. The blessings we have been contemplating, as having emanated from the Reformation, are unquestionably of the utmost value. Let us, then seek to impress upon our minds a sense of their importance. Let us beware of profaning them. And let us be anxious that they may be known and enjoyed by others who have not yet acquired them. O! how much do we ourselves owe to their prevalence! We will pray, then, for their wider diffusion; and in our own separate spheres, will be concerned that they may be understood, and that they may be venerated. We will teach them to our children and associates. And we will be ready to protest against all arbitrary exactions which tend to impair or to obstruct them.

I should deem myself highly culpable, if, on this occasion, and in addressing this audience, I did not advert to the topic of Protestant Nonconformity. It has directly flowed from the Reformation, and is indeed its genuine and legitimate result. It is a subject of no inconsiderable moment, and a subject which it is especially desirable that our young friends should competently understand. It has long been lamented by many, that our principles as Dissenters are not so fully comprehended, or so highly revered as they once were, and as they still demand and deserve to be. And to this cause, principally, is to be attributed the secession of any from our churches; for in the humble estimation of the preacher, where the grounds of Nonconformity are really understood, they are sufficient to carry their own evidence.

This want of acquaintance with the subject, is partly to be attributed to the neglect of domestic instruction; and partly to other causes. Dissenters have seldom been forward to obtrude their senti ments on the public notice. They have generally acted upon the

defensive; and have been seduced into the arena of controversy only when they have been wantonly aspersed; or,-which has too frequently occurred-when their opinions have been grossly nierepresented. Some are too much disposed to treat the point as very indifferent in itself, and to think and to speak lightly of it: whilst others, with peculiar thoughtlessness, are apt to charge with illiberality any who become its zealous advocates. And not a few are inclined to remark, that where the pure gospel is preached in the churches of the establishment, minor considerations are unworthy of serious regard.

I greatly rejoice in the fact of the multiplication of evangelical and faithful preachers in the Church; and sincerely do I abhor the spirit of bigotry wherever it may be found, and amongst whatever denomination it may prevail: but I cannot, on these accounts, feel less reverence for the principles of the Reformation, or cease to represent them with zeal as the demonstrated principles of truth. Highly do I prize the combined efforts of different classes to advance the cause of the Redeemer, and cordially do co operate with them; but I cannot consent, for such a reason to compromise my own convictions, or allow them to be of trifling and inconsiderable moment.'

Mr. Ward's discourse enters more into the details of the History of Popery, and is highly deserving of circulation, on account of the information which he has compressed into the compass of a few pages. After illustrating the application of the New Testament prophecies, respecting the anti-christian power, in the Epistles to the Thessalonians and to Timothy, to the Church of Rome, the preacher proceeds, 1. to state the main principles of Po



pery; 2. to give a view of its rise;' and 3 to call the attention of his hearers to the leading facts and principles of the Reformation.

Among the pernicious effects of the papal apostacy, the state of morals which it induces, is adverted to, and we are reminded in particular of the condition of Italy. The following note is subjoined.

• Eustace in his account of Italy was influenced by party spirit. His private opinion of the Italians in general was bad indeed. gentleman who was often with him previous to his last illness, and at its commencement, told me, that when he took a final leave of him, Eustace exclaimed with anguish You are going, Sir all the English are going, the Countess of W is going, and another noble family, and I shall be left alone with these rascally Italians, not one of whom I dare trust." O! that a nation so eminent in some respects was delivered from Popish bondage!'

Mr. Ward suns up the principles of the Reformation, in the following four particulars: 1. the authority and sufficiency


of the scriptures; 2. the right of private judgement;' 3. the doctrine of justification by fa th; as expressed in the ele venth Article of the Church of England. 4. Regeneration by

the Spirit of God, and necessity of holiness in heart and life, in opposition to the Popish notions of baptismal regeneration, and of a mysterious sanctity given to places and persons by outward forms.'

We transcribe the concluding paragraph of this discourse.

But when we reffect on the peculiarity of this day, we are instantly reminded, that before another century has passed, before another centenary of the Reformation can be celebrated, we shall be in the world of spirits, and our bodies in the dust. What scenes we shall behold, and in what a new state we shall be, some advancing in the eternally rising progress of holiness, glory, and happiness, but, we fear, some sinking in eternal shame, depravity, and misery. When another centenary arrives, we shall have formed very different ideas from what we now have, of the worth and use of life. O! how completely nothing and vain will all that is merely earthly appear. Remember then to be active in improving your remaining days, not slothful in business, fervent in spirit, serving the Lord; that one thing is necessary, the salvation of your immortal soul. Strive ye to enter in at the strait gate, live prepared for death and judgment, that as the summons comes to us in succession, we may be found ready. When we are dead, the cause of the gospel shall continue to triumph, for the lead of the Church lives. In this place, instead of the fathers may the children rise up, to be more zealous, active, and devoted to their Divine Master, than we have been. The time is hastening on, when all the mists and clouds of human corruptions in religion, shall flee away, before the increasing light of the Sun of Righteousness. Soon the mighty angel described in vision, shall cast the huge rock into the sea, saying, "So shall Babylon the great perish." Rev. xviii. 20, 24. xix. 1, 2, 3, 4. "Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: for true and righteous are his judgements: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.*

Art. XII. The Holy Bible, newly translated from the Original Hebrew⚫ with Notes Critical and Explanatory. By John Bellamy, Author of "The History of all Religions." 4to. PP. xl. 190. Price 16s. Large Paper, 24s. 1818.

(Concluded from Page 150.)

OU UR readers will have already noticed, that in our examination of this work, we have not cited the readings of the ancient versions, in support of the strictures which Mr. Bellamy's translation has drawn from us. This omission, however, does not by any means originate in a feeling of indifference towards those valuable exemplars, which we cannot but regard as of the utmost importance, and indispensably necessary to the translator of the Bible who would produce a version founded on a correct text. The readers of the Eclectic Review are not not now to be informed that its Conductors are favourable to the principles of a sound and enlightened criticism. But on the present occasion, we choose to limit our critical testimonies to the Hebrew witnesses, the Bible and the Targums, these being the authorities which Mr. Bellamy acknowledges; and these are quite sufficient to establish his incompetency for the work in which he has engaged. Restricting ourselves, therefore, to these sources of criticism, we proceed with our examination of this New Translation, and open the work at the following singular passage.

Ch. ix. 20. Now the man Noah cultivated the ground; also he planted a vineyard.

21. Then he drank of the wine, and he was satisfied: for he himself opened the inmost part of the tabernacle.

22. Where Ham the father of Canaan, exposed the symbols of his father; which he declared to his two brethren without.

23. But Shem with Japheth had taken the vestment, which both of them set up for a portion; thus they afterwards went, and concealed the symbols of their father: with their faces backward; but the symbols of their father, they saw not.

24. When Noah ended, his wine, for he knew that his younger son had offered, for himself;

25. Then he said, Cursed is Canaan: a servant of servants, he shall be, to his brethren.

26. But he said, Blessed of Jehovah God is Shem: for Canaan shall be a servant to them.

27. God will persuade by Japheth, for he shall dwell in the tabernacles of Shem: thus Canaan shall be a servant to them.'

In the copious notes which accompany this part of the Translation, Mr. Bellamy exhibits himself in his usual manner, as a most fanciful and erroneous writer. He pronounces the reading of the Common Version a departure from the spirit and


" letter of the original.' The mistake of the Translators is, in his opinion, so obvious as to excite astonishment that no attempt bas been made to wipe away, from the character of the man of God, the foul blot which their rendering attaches to it. It night indeed seem astonishing, that the sense uniformly given to this passage in all versions, and by all translators, should, for ages, have been the received sense, if the words of the original were of different import. Neither antiquity nor number, we well know, is in itself a criterion of truth; but that both ancient and modern translators, men of profound learning and independent of each other, should all agree in misunderstanding a plain narrative, so as to construe its language into an expression of an intoxicated state, where the writer intended nothing of the kind, is not to be credited without the most indubitable proofs of the fact :-whether Mr. Bellamy has adduced such proofs of his assertion, remains to be considered.

The word a va yishkaar, which is in the Common Version, rendered and he was drunken, can here have no such meaning. In every part of scripture where it occurs, and is applied to intoxication with strong drink, it is always accompanied with its own application, by which it cannot be misunderstood. See 1 Kings xvi. 9, he was drinking himself drunk ;-xx. 16; Jer. xxiii. 9, I am like a drunken man, overcome with wine; 1 Sam. xxxv. 36; 2 Sam xi. 13; 1 Kings xx. 16; Job xii. 25; Psa. lxix. 12-cvii. 27; Isa. v. 11, 22; Jer. xxiii. 9; Joel i. 5; Lev. x. 9; Numb. vi. 3;-xxviii. 7. But the word in this verse has no reference to any other word by which it can be understood that Noah was in a state of drunkenness with strong drink. The proper words which are used by the sacred writers to mean drunkenness with strong drink, are; raavah, Deut. xxix. 19, drunkenness to thirst ;-xxi. 20, a glutton, so sobee, and a drunkard.'

Mr. Bellamy must here mean, that the only words which are employed by the sacred writers, to denote drunkenness with strong drink, are 7 and 5; his language admits of no other construction; and if so, they furnish another specimen of his perpetual self contradiction. He informs us in the preceding part of the extract, that, where w occurs in the Scriptures applied to intoxication with strong drink, it is always accompanied with its own application, by which it cannot be misunderstood; which is to say, that is a proper word to express intoxication. Let us examine, then, the passages cited by Mr. Bellamy, as instances of the use of this verb, w, in cases where its meaning is so defined as not to be misunderstood, that we may learn in what manner they vary from the present passage in which the word has, we are told, no reference to any other word by which it can be understood that Noah was in a state of drunkenness.

To begin with his first example; 1 Kings, xvi. 9. “he was
Vol. X, N.S.

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