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he brings forward in its favour only serve to account for its origination as a gloss or supplementary marginal note at first and its subsequent incorporation with the text; and to make more evident the improbability of its omission if it really formed part of the primitive document. The doxology at the close of the Lord's Prayer: For Thine is the kingdom, etc.' (Matthew vi. 13), was inevitably ruled out by the like considerations. The same remark applies to Acts viii. 37, and to the last clause of 1 Corinthians vi. 20: 'and in your spirit, etc.' A place in a footnote was all that could be fairly conceded to the latter part of ver. 3 and the whole of ver. 4, from John v.: 'waiting for the moving of the water. For an angel, etc.;' whether on external or presumptive evidence. It is far easier to account for its insertion than for its omission. In this latter respect the case is directly opposite with regard to John vii. 53, viii. 1-11 (the Woman taken in Adultery). Its omission, if part of the original text, is much more probable than its insertion if not part of it. The Revisers have, therefore, acted with judgment in leaving it in the text, but enclosing it in brackets. They have been equally wise in their retention of the last twelve verses of St. Mark, notwithstanding their absence from the two oldest MSS. The evidence of all the ancient Versions and the quotations from it by the early Fathers are decisive of its canonicity. Besides, it is incredible that Mark should have intentionally closed his Gospel so abruptly as ver. 8-that he would end it with a preposition— 'for'!

Turning now to changed readings, we naturally look first at 1 Timothy iii. 16, of which Mr. Beet has given such an interesting account. Whatever loss to direct and express doctrinal proof may be supposed to

arise from the alteration of 'God was manifest in the flesh' to 'He who was manifested,' is fully counterbalanced by the new rendering in Titus ii. 13, and the new reading in 1 Peter iii. 15. In the former we have our great God and Saviour Jesus Christ,' instead of the great God and our Saviour, etc.' Every Biblical scholar knows that either of the two renderings is grammatically admissible. It is interesting to know which translation is regarded as the true one by at least two-thirds of the great scholars who formed the Revision Committee. The passage in Peter: Sanctify in your hearts Christ as Lord,' is of great doctrinal importance.

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Nothing can be clearer than that the Revisers have kept themselves entirely free from any theological or, what is still more besetting, any ecclesiastical bias. Take a crucial instance: Acts xx. 28, in St. Paul's address to the Ephesian elders: 'the flock, in the which the Holy Ghost hath made you bishops.'

Another point on which keen sensitiveness was rightly felt was the inviolate preservation of the archaic simplicity of language which forms one of the chief charms of the older Version. With a very few exceptions, the success of the Revisers in this respect is marvellous. The delicious simplicity of the Gospels is rather enhanced than impaired. The English of the Revised Version is yet more vernacular than that of the older Version. Of this we could give an indefinite number of examples. We therefore the more regret the introduction, in Matthew xix. 22, of a current conventionalism which does not give a literal rendering of the Greek: for he was one that had great possessions,' instead of for he had great possessions.' A servile literality would give an Anglo-Hibernian form of expression: He was having great possessions.

Some of the new renderings are of great homiletic importance and value, whilst they are unassailably right. Take the following instances: Henceforth ye shall see the Son of Man sitting at the right hand of power, etc.' (Matthew xxvi. 64), instead of Hereafter, etc.'; 'Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that He may send the Christ (Acts iii. 19, 20), instead of when the times of refreshing shall come ....and He shall send, etc.'; and in Galatians v. 17: The flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would,' instead of so that ye cannot do the things that ye would.' By-the-by, on what principle did the Revisers act in changing 'convert' into ' turn,' and leaving repent' in its Latin form? What reason is there for Saxonizing convert, which would not equally apply to repent? What advantage attaches to a change in the one case which would not attach to the other? What objection to a change in the one which is not equally cogent as to the other?

One very obvious and very solid gain in the bringing our English New Testament into closer accordance with the original is, that it will relieve Preachers from the painful necessity of correcting the translation in order to do justice to their texts. How excruciating to the modesty of a young Minister or theological student, or, indeed, to that of any duly sensitive man, to be obliged to do the work of a revisionist, when he is intent on doing 'the work of an evangelist'! At any rate, such a necessity of exhibiting scholarship must be to every man either a cross or a snare. What a relief both to Preachers and

hearers that this embarrassing obligation is almost annihilated!

Almost-Why is the word' whale' retained in Matthew xii. 40? and why the word 'tares' in Matthew xiii. 27, etc.? There are also certain irregularities of rendering, the reason of which one can easily see in some cases, but by no means in all. We are thankful that our Lord's cry on the cross is not changed from: 'Why hast Thou forsaken Me?' into: Why didst Thou forsake Me?' and we cannot but wish that 'have' had been retained in some other passages, such as John xvi. 4, 6, where we now read: 'I glorified Thee on the earth' instead of 'I have glorified Thee on the earth,' and I manifested Thy name' instead of 'I have manifested, etc.' We regret, also, to note a few unnecessary changes, spoiling the rhythm without bringing the words appreciably nearer to the original-e.g., Matthew xi. 26: For so it was wellpleasing in Thy sight,' instead of for so it seemed good in Thy sight.' Again, what lexical reason was there for taming down the vivid rendering: 'As the lightning cometh out of the east, and shineth even unto the west' into is seen even unto the west'?

We think that the Revisers have a little over-articulated the Article, but in the main their introduction of it greatly adds to the emphasis and distinctiveness of the words to which it is attached.

We could readily give other instances of, at least, seeming inconsistency and of what are, in our view, unnecessary and infelicitous changes or transpositions, but we have little heart to do it. The defects of the New Version seem to us diminutive indeed as contrasted with its excellencies. As the work of a Committee of uninspired men it is a marvellous success. And, if a few specks were removed, after such reconsideration on the part of the Committee, as, we

think with Mr. Beet, is due to the diffused British and American scholarship which could not form part of that sensorium of the Churches the Revision Committee -we have as little misgiving as to

the speedy-we had almost written summary acceptance of the Revised Version, as we have hesitation in saying, as far as so important a work can be spoken of on the first blush, that it ought to be.

THE BEST LOT THE

COMMON LOT:

BY THE REV. W. L. WATKINSON.

'This honour have all His saints. Praise ye the Lord.'-PSALM CXLIX. 9.
THE Church of the Lord Jesus is an
aristocracy throughout; every mem-
ber a peer with high and sacred
privilege. We are afraid many
Christians very imperfectly appre-
hend this truth, contenting them-
selves with inferior gifts and acquire-
ments as if these were the appoint-
ments of God. They bring into the
spiritual life the ideas and ar-
rangements of the social sphere
where some are rich and others
poor; some cultured, others illiterate;
some illustrious, others unknown-
and then proceed in their unbelief
and false humility, without shame,
to take the lowest place. Our pres-
ent aim is to point out some of the
choice gifts and privileges which
pertain to all saints, but of which
through mistaken ideas many deprive
themselves; our anxiety is to en-
courage the most distrustful of God's
people to claim the fulness of the
blessing of the Gospel of Christ.
We specify,

free from the Roman Catholic error,
do we not find ourselves accepting
self-imposed limitations in fellow-
ship with God which are quite at
variance with the large, undistin-
guishing liberty which we have
formally claimed? Many an error,
rejected in gross form, reasserts
itself in ghostly guise and does in
some sort the evil it wrought before,
and the Romish error of a privileged
caste at God's altar still haunts the
thousands
Protestant mind, and
fail to claim the fulness of the bless-
ing in prayer and fellowship. We
have no sooner thrust back the
pontiff who dared to come between
us and God, than our unbelief casts
dark interceptive shadows between
our spirit and the Throne.

1. Communion with God. That we have all a personal and equal access to the Heavenly Father is a precious truth, strenuously claimed by all Protestants. We hold the fact and right of direct communication between the spirit of man and the Spirit of God, rejecting with horror the doctrine of a priesthood in which inhere singular and exclusive prerogatives of worship and intercession. But when intellectually

Is not this manifest in many sincere souls who turn from the Lord's Supper, and, yielding to a sense of unworthiness, defraud themselves of most precious influences? Thousands, from a sense of personal unworthiness, touch not the sacramental cup, and shut themselves out from this fellowship with their dying Lord. They cheerfully acknowledge a fitness in others, whilst they sorrowfully fail to find that fitness in themselves. "This honour have all His saints.' Recall the institution of this festival. Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said: Take, eat; this is My body.

And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is My blood of the New Testament, which is shed for many for the remission of sins.' How much unworthiness in those disciples! Sceptical Thomas; Peter rash and weak; John with his passion, and all of them with a spot of cowardice in their hearts which was so soon to blacken in the fierce light which beat upon them! But the Master, looking beyond their faults and regarding the bright possibilities of each, invited them. to this closest fellowship. 'And they all drank of it.' So let it be now. If Christ received only perfect ones to His table, He would sit there alone; but He receives sincere souls, whatever may be their faults, and sitting with Him they become perfect. In need of comfort, of faith, of purity and peace, of all that Christ can give so richly and waits to give so freely, let us not refuse the Master's welcome. When David's place was vacant at the royal table, Saul said: Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to-day?' So when we absent ourselves from the Lord's Table, a more gracious King than Israel's marks our empty place, and sorrows to think that we cannot trust His love and merit enough to be there.

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And this same self-depreciation expresses itself in the straitened supplication and lowered expectancy of many of God's people. The Old Testament is full of glorious records of the power of prayer; the New Testament is not less rich in similar instances; and we know still that God's ear is not heavy nor His arm shortened. Here, again, we bring in the idea of privilege, and limit marked answers to prayer and large answers to prayer, to special men and extraordinary times. Yet is God's Word most clear in this

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is express on this point: The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as ve are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.' The Holy Ghost, anticipating that we should explain away the Prophet's intercessional triumphs on the ground of his extraordinary endowments and mission, is careful to record that he participated in our weaknesses, that we may be encouraged to dare his victories. Nothing has been done in prayer but may be done again by us. done again by us. As a kingdom of priests we all stand on the same platform, hold the same warrant, and 'the same Lord over all is rich unto all that call upon Him.' We have swept away the priesthood that dared to obtrude between us and Heaven, but our weak, foolish heart has a priestcraft of its own, and guilty unbelief is ready to plant a whole hierarchy of black shadows between us and God, robbing us of the light and strength we sorely need. Let us drive these shadows hence also. In our sorrow, feebleness, want, danger, fear, any of us may come to God with the confidence of Moses, the importunity of Jacob, the undeniableness of Daniel, the sweet, filial freedom of Jesus Himself. Let us act like princes of God.

'Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.'

2. Concerning the influence of the Holy Spirit, we often entertain views at variance with the teaching of revelation. There is unquestionably much that is sovereign in the gifts and movements of the Spirit of God. Gifts of healing, utterance, interpretation, etc., are peculiar to certain epochs and persons. The Spirit divideth to every man severally as He will.' But the grandest influences of the Holy Ghost-His enlightening, quickening, purifying powers-are imparted without partiality. His sovereign gifts and appointments are secondary; His essential and choicer influence is poured forth with undistinguishing richness on all receptive hearts. Take the Pentecost of the Jews, reported in Acts: And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost.' The Pentecost of the Gentiles is similarly democratic: 'While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.' How much violence must be done to these accounts to get out of them any sanction for spiritual precedence and privilege? They teach, most transparently, that God is no Respecter of persons, but wherever a penitent, receptive heart is found, there the free Spirit imparts His healing, perfecting virtue.

It has been said by some that religion is a talent, and that we can no more demand that every man be religious than we can require every man to possess artistic or philosophic talent. This view, of course, all Christians would reject; but we do retain the phantom of this error so far as we believe that some men have more religious capacity than others, that some have more 'genius' for religion than others. We believe it to

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be a most serious misjudgment that some natures are more eminently fitted for the reception and expression of the Spirit of God. Very earnestly ought we to combat the notion that Stephen or Barnabas or John, that Bernard or Luther or Pascal or Fletcher or Pearce, belong to a category by themselves, being of a singularly spiritual type of constitution, and that, in their super-exaltation, they are only distantly related to ourselves. If we are less full than these men were of hallowed influence, of the serene of heaven, of a piercing faith, of pure magnanimity, of holy emotion and desire, of that strength and beauty of soul which charms and masters every beholder, the explanation must be sought not in the grounds of nature, but in our free and faithless will. In a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man, therefore, purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work.' No election of God, no finer or coarser constitutional fibre, lifts us into light or dooms us to degradation; all is determined by the measure of our consecration to God, by the heartiness of our holiness. Let us make the great surrender, let us live in resolute purity, and concealed depths of our nature shall be broken up, unsuspected powers evoked, latent forces and talents shall surprise us into greatness. Those who can hardly stammer a testimony shall become clear and bold as golden trumpets filled with God's breath; the coldest glow as shining braziers full of live coals; the harshest characters shall become musical instruments, and that of all sorts'; the weak pottery become as adamant; the coarse, crooked instrument a polished shaft; the vessels of wood

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