pears never to have entered his mind. He was content with the poorest accommodations, and the homeliest fare: his meat and drink were to do the will of his Father, and to finish his work. Look at his charity. His whole soul was love, and his whole life was one long list of benevolent labours. He was known by the name of "Jesus of Nazareth, who went about doing good." And the name was an exact description of his character. He had a heart that could feel for all that were in distress; and a hand that was always ready to afford relief. He healed the sick; he cleansed the lepers; he fed the hungry; he gave sight to the blind, and hearing to the deaf, and speech to the dumb, and feet to the lame, and life to the dead. He was especially kind to men's souls. He instructed the ignorant, he reproved the guilty, and went throughout all the cities and villages of his country, preaching and teaching the things pertaining to the kingdom of God. After he had spent the day in teaching and working miracles, he frequently passed the night in prayer. His great business on earth was to seek and to save that which was lost. And his meekness was as great as his love. In his labours to bless mankind he met with innumerable reproaches, and with the most cruel persecutions; but nothing was able to turn him aside from his benevolent purpose, or to provoke him to wrath. When he was reviled, he reviled not again; when he suffered, he threatened not; but went meekly forward with his labours, instructing and blessing the children of men. He endured the temptations of the devil, and the cruelties of an ungodly world without a murmur. On one occasion his soul was exceedingly sorrowful, even unto death and being in an agony, he sweat as it were drops of blood falling to the ground. Still he murmured not. He prayed, it is true, and he urged his petition thrice; but deep as his affliction was, he was still resigned; and as he offered up each time his prayer, he exclaimed, “Father, not my will, but thine be done." When his agony was ended, his enemies came and laid hold of him, and dragged him to the judgment hall. There he was mocked and derided; he was buffetted and spit upon; he was derided and scourged; and, on the testimony of false witnesses, he was condemned to death but he was still unmoved. He was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. And even when they nailed him to the cross, when he hung amidst the agonies of a cruel and shameful death, his love and meekness were st still unconquerable, and he prayed, even in behalf of his murderers, "Father, forgive them: they know not what they do." Such was the character of the Redeemer considered as a man. And is there a heart that can contemplate this character without emotion? I confess that while I read the story of his sorrows, and contemplate the purity and tenderness of his character, I am melted into tears: my spirit is overwhelmed within me, and I cannot help but love. And the more I contemplate, the more am I enamoured. I can conceive nothing so lovely and affecting in the whole universe of being. It is the glory and the loveliness of heaven itself. And that heart that can contemplate the glory of the Saviour as set forth in the sacred Scriptures, and yet remain unmoved, must be fearfully degenerate. I pray God that every such unhappy soul may be converted. TAKE NO THOUGHT." ין Matt. 6. 25. "Take no The above passage, as rendered in the version in common use thought, is frequently the subject of dispute in the workshop, the mill, the factory, the mansion, the cottage, and wherever men congregate together, not excepting the ale-bench and the tavern. To know that men select passages of scriptures for meditation, is a source of gratification to the Christian. But the passage which is the subject of this paper is quoted too often by those who scorn 'precepts divine", for ridicule, and as an occasion to asperse Him who "spake as never man spake" and to represent Him as giving precepts, impract icable and disastrous. To us it has ever appeared the height of folly for men, who do not understand the original language in which a book was written, to carp and cavil at words in a translation, which, for ought they know, may when compared with the original copy, turn out to be a mistranslation, or otherwise, the terms, from the lapse of time, may have become changed in their use, or entirely obsolete; and then alike to reject the book and deny the correctness of its author upon no other ground. We would demand of all, and consider the demand as fair, and commending itself to every unbiassed mind, that, ere they take in hand to speak or write against the Bible and thence to deny the divine thoughts enshrined there, they should study the original languages, and if they find anything to object to, to level their objections against the thoughts there; for objections which fall only upon a translation are less then the small dust of the balance and less worthy of consideration.. That "take no thought," does not convey the idea of the Great Teacher, we would submit the following testimonies as proof. Tyndall, who made the first translation into English out of the Greek, A. D. 1526, renders the above passage thus, 'be not carefull for youre lyfe'. The Geneva ver., made in 1557, is the same, to which they add the following gloss; 'Man's trauel nothing auaileth where God gyueth the increase'. The first Rhemish ver. made in 1582, and some of the subsequent versions agree with those just quoted, but the modern verr, have "be not solicitous. In "The Scholler's Companion" published in 1648, the following among other words are selected to express the force of the Greek, "careful, fearful, cark and care, anguish of mind". Archbishop Leighton who wrote about the close of the 17th century, gives expression to the following beautiful sentiment on 1st. Peter 5. 7. where the word occurs; "Whatsoever it is that presseth thee, go tell it to thy Father; put the matter into his hands, and so thou shall be freed from "merimna" that dividing, perplexing care which the world is full of." Dr. Doddridge renders Matt 6. 25. "Be not anxious. 1 Peter 5. 7. “Anxious cares;" adding this note; "Your anxious cares,— So I have rendered the Greek because that is the proper signification of it; what does as it were, rend and tear the mind to pieces." The note of Dr. Campbell on Matt. 6. 25. strongly condemns the received text. "I do not think" says he, there is in the common version, a more palpable deviation from the sense of the original. *** Paul has suggested the boundaries" (of our care) "in his admonitions to the Phillipians, 4. 6. Be careful for nothing, but in everything by prayer and supplication, make your requests known unto God.' Even here the phrase would have been better rendered "Be anxious about nothing;" for doubtless we ought not to be careless about whatever is worthy to be a subject of request to God. To take no thought about what concerns our own support, and the support of those dependent upon us would inevitably prove the source of of that improvidence and inaction, which, in the New Testament is branded as criminal in a very high degree, 1st Tim. 5. 8. II Thess. 3. 8. Parkhurst, in his Greek Lex. under the same word, says,-"To_care, to be anxiously careful." Our Translators render it by being careful in Luke 10. 41. Phil. 4. 6. but in other texts by "taking thought. "It is thus in Matt. 6. 25., and I must confess these have long appeared to me some of the most unhappy translations in the whole of the English Bible; since the texts thus rendered by seeming to enjoin what is plainly inconsistent with the present condition of humanity, are apt to make men less scrupulous in repressing that anxious solicitude about worldly things, which is indeed absolutely forbidden to Christians in these very texts. But though I speak thus freely, yet I would by no means be understood as arraigning either the learning or the fidelity of our excellent translators in these instances; but am inclined to think that, at the time our last translation was made, the phrase to take thought did generally denote to take anxious thought, or to be anxiously careful. In the original Letters published by John Fenn, at the end of Letter 41, I find, "Also ye shall be of good cher and take no thought." April 14. 1371. In Shakspeare's Julius Cæsar, Act 4, scene 1, towards the middle: "If he love Cæsar, all that he can do is to himself take thought, and die for Cæsar." And in the life of John Fox we read, "He would at no time suffer the care of a private estate to enter his mind, much less that he should by taking thought for his household affairs, be overcome or drawn aside". So our translators, 1st. Samuel 9. 5., use taking thought for the Hebrew equivalent and in c. 10. 2. by "sorroweth;" and in Psalm 38. 18. by "sorry." This Hebrew word, evidently exactly corresponds with the Greek word, under consideration. The best Lexicographers give its meaning thus,-"anxiety, alarm, dread, see Exek. IV. 16, xii. 18, 19., and Prov. xii. 18., where it is rendered "Heaviness in the heart of man maketh it stoop". Albert Barnes too, quotes Bacon in proof of the same. "Haweis died with thought and anguish ;" and, Tyndall quoted above uses thought as synonymous with care, and renders the 27th. verse of the 26th of Matthew "Which of you though he toke thought;" and the Gen. ver., though it has careful and care in the 25, 27, 28, and 34th verses, yet in verse 31 they have substituted thought, thus,-"Therefore take no thoght." Our last authority shall be the recent edition of the "Imperial Dic.," published by Blackie and Son. Under thought is given,-"solicitude, care, concern." It also quotes in illustration the above passage from Bacon. From such an accumulated amount of evidence it will be obvious to the most superficial reader that there is no fault in the injunction of Jesus as it passed from his lips, nor yet in the translators of our English version; but, that the fault rebounds upon those who are either ignorant of their own language, or so malignantly disposed towards the Bible, as to say all manner of evil against it falsely. That the above interpretation in defence of the teachings of Christ, has not been foisted in, in order to meet the inbblings of the secularists, or infidels of any other name, as is sometimes asserted, will be evident from the fact that some of the proofs are more then three centuries and a quarter old; consequently, many years previous to the appearance of the version to which objections are made, The lesson taught is a plain one, a necessary one, a merciful one, and a wise one, becoming the greatest of teachers. Its nature is indicated above. Improvidence is not encouraged but discouraged. Wise fore-thought is not forbidden by Jesus; but carking, distracting care is; such as divides the mind, and renders the subject of it unhappy, enervating, tearing the flesh from the bones. That distrust of an overruling Providence, which distinguishes the infidel from a Christian. "That care, says Wesley, "which sad experience shows. wastes the blood, drinks up the spirits; which anticipates all the misery it fears, which poisons the blessings of to day, by the fear of what will be on the morrow; which cannot enjoy the present plenty, through apprehensions of future want." No longer then, Ŏ Christian, take part with unbelievers in distrust of your God. Do your endeavours to "provide things honest in the sight of all men," to "eat your own bread," and confide in a Father's care all-loving-all-wise. 2 Marvel not when his dispensations here But thou wouldst do thyself, couldst thou but see J. B.-Manchester. PROPOSED CHRISTIAN DEFENCE ASSOCIATION. I am not aware of the existence of any Society having for its particular object the "defence of Christianity, and the exposure and criticism of Infidelity." Is it not most desirable that we should at once have one? We have our Protestant Defence Societies, our Church Defence Societies, and our Anti-state Church Societies,-all having an express object in view. Infidels have their Secular Societies and Socialist clubs, all having it as their main object to endeavour to undermine Christianity. Why should Christians be behind, therefore, in forming a Society whose object should be the "defence of Christianity," against the attacks of modern Infidels. The principal means which I would suggest should be made use of would be -the distribution of Anti-Infidel tracts-Inquiring classes-Weekly Lectures and Discussions, especially for the Working Classes. The Society, if the funds permitted, might also employ a Missionary expressly to go about combating Infidelity, and exposing the trickery of modern Infidels. In framing the Rules, I would suggest that there should be embodied in one of them a doctrinal basis, so as to include not only those, but all those who hold the fundamental and distinguishing doctrines of Christianity. I think the Annual Subscription should not be fixed at more than 5s., so as to allow Working men to join without any monetary barrier, such as there is in many of our large societies. There should be a Parent society formed at once either in London or Liverpool, or some other large town, so that it night have branches in other places; all forming one grand alliance. If any of your Liverpool readers are disposed to form one here, I have no objection to lend them a hand. If they will address a letter to me at the office of your Liverpool agent, 90, London-road, on the subject, no doubt we can do something soon. IS THERE MERCY FOR ME? OBSERVER. Liverpool, November, 1854. DEAR SIR, I am now twenty-eight years of age, and when I look back for the last twelve years, there is nothing calculated to give me a moment's pleasure; all is dark, all is dreary, all is sinful. There was a time when I enjoyed sweet communion with God, and knew by happy experience that God for Christ's sake had pardoned all my sins; my soul was made unspeakably happy, being in possession of a peace which passeth all understanding; or in other words, I became a new man in Christ Jesus, for all old things had passed away. But it is not so now, and the fact of being once a Christian, and having such enjoyments, has destroyed my capabilities of worldly enjoyment, and gives birth to such desponding thoughts, as can scarcely be described, I would through you, Sir, inform the young of your congregations the rock on which I split, viz:-NEGLECT OF PRIVATE PRAYER-neglect of the very source whence we receive strength to overcome the world, the flesh, and the devil. I fell by little and little until sin, as it were, became natural to me, and I drank it in like a flood. There is scarcely a crime of which I have not been guilty. O, Sir, tell me is there mercy for such as me,-one who knew his duty and did it not. I am half inclined to think that there is. The Sermon you preached last Sunday week, brought forward and exhibited the loving kindness of God in such a forcible manner, that a ray of light burst in upon my soul, and I have almost dared to hope amidst my doubts and fears. But that sermon has had other effects besides these. There were men present-stout, able-bodied men, that would consider it unmanly to show any signs of weakness, but the lookers-on would observe the silent tear gushing forth and rolling down their manly cheeks; evidently the outward signs of deep heart-felt sorrows, or delightful joys. One young man with whom I am intimately acquainted informed me that after returning home, before retiring to bed, he got down upon his knees for the first time the last seven years, and all he could say, was (although there for an hour and a half,) 'Lord teach me how to pray.' And this young man, sir, was previously a confirmed Infidel, very intelligent, and had a mode of placing things in a light so strong, as (in my opinion) throws Barker entirely into the shade. I scarcely know how to come to a close, nor yet what led me to write my own case, but that I had not an opportunity of conversing with you privately when here. And now I must beg, sir, that you will excuse the garbled manner in which I have put things together, for I am only a poor working man, belonging to that class of men, viz: working bakers, who have not the opportunities offered them of improving their minds which most men belonging to other trades have. I likewise beg to apologize for the writing. It was my intention when starting of making it as plain as I could; but time is on the wing. It is now nearly ten o'clock; I have to be at my work at two o'clock in the morning, so I must now bring this note to a close by subscribing myself MY DEAR SIR, Yours, respectfully, * * Your letter deeply affects me, and at the same time fills me with hope for you. Apology was needed, neither for the act, nor the manner of your writing to me. An opportunity of being of service to my fellow-men never comes unwelcome; although a frequent pressure of duties too often prevents that promptitude in reply, which is so much needed when men's eternal interests are at stake. A working man can understand this, if others cannot; and I feel assured that I shall not in vain throw myself upon your generosity for an interpretation of my silence. The manner of your writing, both mechanical and mental does you credit, and makes it manifest that you have well-improved some of your leisure moments. If indeed, as you tell me, many of them have been lost in listening to lower calls; there is a forgiveness for the past, the enjoyment of which will give you strength and heart for the cultivation of your higher nature; and you will find that, under the sunshine of mercy, your intellect, as well as your affections and conscience, has its most rapid growth. All the more is this required, that there is so much depressing in your physical condition. It is humiliating to reflect, that, in this age of boasted civilization and refinement, there should be a class of men so numerous as that to which you belong, subjected to so many and terrible privations. It speaks loudly of deep neglect, if not of criminal selfishness, somewhere. Such |