Even at this day, the common people reap the same advantage from the concise and seemingly unconnected form in which the sacred oracles are written. For whether they read them, or hear them read, the nervous sentences and striking passages with which these divinely inspired writings abound, engrave themselves so deeply in the people's minds, that they often occur to their thoughts, both as matter of consolation under the troubles of life, and as motives and rules of conduct in the various situations wherein they are placed.

The foregoing remarks on the apostle Paul's manner of writing, and the reasonings by which I have endeavoured to vindicate him for using the concise, obscure style in his epistles, I have ventured to lay before the reader, because, if they are well founded, every person of taste and judgment will acknowledge, that these epistles, in their present form, are much better calculated for the instruction of the world, than if they had been attired in all the splendour of the Grecian eloquence, whose brightness might have dazzled the imagination of the vulgar for a little, but could neither have enlightened their understanding, nor have made any lasting impression on their heart. This I say, because it is well known to the critics, that the style in writing which is esteemed most elegant, derives its chief excellence from the frequent use of metaphors and allusions, which, though they may charm the learned, are of no value in the eye of the illiterate, who cannot apply them to their proper counterparts. Whatever delight, therefore, such latent beauties may give to those who can unfold them, to the vulgar they are little better than a picture to a blind man: for which reason the apostle, with great propriety, hath, for the most part, neglected them.

I shall now conclude the present essay with the following observation concerning the scriptures in general; namely, that as these writings were designed for all mankind, and were to be translated into every language, it may justly be doubted, whether, in such compositions, any great benefit could have been derived to the world from beauties which depend on a nice arrangement of words, on the rhythms and cadences of periods, and on the just application of the various figures of speech frequently introduced. Elegancies of that kind are generally lost in translations, being like those subtle essences which fly off, when poured out of one vessel into another. And even though some of these delicate beauties might have been retained in what is called a free translation, yet, as that advantage must have

been purchased often at the expense of the inspired writers meaning, such a translation of the word of God never could have been appealed to as an infallible standard for determining controversies in religion, or for regulating men's practice: because it would have exhibited the translator's private opinion, rather than the mind of the Spirit of God. (See Gen. Pref. page 30.) Whereas, to have the very words, as nearly as possible, in which the revelations of God were originally delivered, set forth in literal translations, was the only method of extending the benefit of revelation, as an infallible rule of faith and practice, to men of all nations. The Spirit of God, therefore, wisely ordered, that the excellence of the scriptures should consist, neither in their being written in the Attic purity of the Greek tongue, nor in their being highly ornamented with those flowers and graces of speech, whose principal virtue consists in pleasing the imagination, and in tickling the ear; but in the truth and importance of the things written, and in a simplicity of style suited to the gravity of the subjects; or in such an energy of language as the grandeur of the thoughts naturally suggested. Excellencies of this sort easily pass from one language into another, while the meretricious ornaments of studied elegance, if in the least displaced, as they must be when translated, wholly disappear.

This being the case, I appeal to every reader of sound judg ment, whether Lord Shaftesbury and the Deists speak sense, when they insinuate, that, because the scriptures were dictated by the Spirit of God, they ought throughout to surpass all human writings in beauty of composition, elegance of style, and harmoniousness of periods. The sacred oracles were not designed as works of genius, to attract the admiration of the learned, nor to set before them a finished model of fine writing for their imitation; but to turn mankind from sin to God. For which purpose, the graces of a florid, or even of a melodious style, were certainly of little value, in comparison of those more solid excellencies of sentiment and language, whereby the scriptures have become the power of God unto salvation to all who believe them; and will continue to be so till the end of time. We may therefore in this, as in every other instance, affirm with our apostle, that the foolishness of God is wiser than men, and the weakness of God is stronger than men, (1 Cor. i. 25.) and may with understanding ascribe to God, only wise, the glory that is due to him, on account of the admirable contrivance of his Word.

ESSAY IV.

On translating the Greek Language, used by the Writers of the New

Testament.

In the translation of the apostolical epistles now offered to the public, important alterations are made in the meaning of many passages of scripture, which are not supported in the notes. The author, therefore, has judged it necessary to submit to his readers a number of observations on the Greek language, and on some of its particles, as used in the inspired writings, whereby the alterations which he hath made in the translation of these writings, he hopes, will appear to be well founded.

His remarks, the author hath made in the following order. I. On the Verbs. II. On the Voices, Modes, and Tenses of the Verb. III. On the Participles, Nouns, Pronouns, and Articles. IV. On the Particles, ranged in the order of the alphabet. The senses which he hath affixed to each particle he hath supported by passages both from the scriptures, and from the Greck classics, where they are used in these senses. And as often as in the new translation any uncommon sense is given to a Greek word, that word is inserted in the translation, that, by turning to the part of this essay where it is handled, the reader may judge whether the sense affixed to it is sufficiently warranted by its use in other passages. This method the author has adopted, to prevent the necessity of repeating the same proof, on every new occasion where it might be wanted.

In examining the following remarks, the reader is desired to recollect, that the native language of the writers of the New Testament was the Hebrew, or Syro-Chaldaic. For these authors, following the idiom of their mother tongue, naturally affixed to some of the Greek words and phrases which they have used, the senses of the corresponding Hebrew words and phrases. Hence the Hebraisms found in the New Testament, which the lesser critics have so loudly condemned; as was observed in the essay on St. Paul's style. Allowing, therefore, that the evangelists and apostles have introduced Hebrew forms of expression into their Greek writings, the following remarks ought not to be considered as ill-founded, on pretence that they are not applicable to the Greek language, in its classical purity. Some critics, indeed, anxious to defend the reputation of the apostles as writers, have endeavoured to produce, from the best Greek authors, phrases similar to those in the inspired writings which

have been most blamed. But the attempt, I think, might have been spared. For although the Hebraisms in the New Testament are fewer than some fastidious critics have supposed, the best judges have allowed that there are, in these books, words and phrases which can be called by no other name than Hebraisms; as the following remarks will clearly evince.

N. B. The examples from scripture which are marked with an asterisk (*), are taken from the common English version.

VERBS.

1. ACTIVE VERBS.-The Hebrews used active verbs to express the agent's design and attempt to do a thing, though the thing designed or attempted did not take place. Exod. viii. 18. And the magicians did so : attempted to do so with their enchantments, to bring forth lice, but they could not.-Deut. xxviii. 68. Ye shall be sold, set to sale, and no man shall buy you.-Ezek. xxiv. 13. Because I have purged, attempted to purge thee, namely, by instructions, reproofs, &c. and thou wast not purged.Matt. xvii. 11. Elias truly cometh first, and restoreth all things*; that is, attempteth to restore all things.-Gal. v. 4.-Whosoever of you are justified, that is, seek to be justified, by the law, ye are fallen from grace*.-Phil. iii. 15. ('Orol TEXεlol.) As many as are (that is, as would be) perfect*.-1 John i. 10. We make him, we endeavour to make him, a liar.-1 John ii. I have written concerning them that deceive you*; that is, who endeavour to deceive you. See also ch. v. 10.

26.

These things

2. The Hebrews used active verbs to denote simply the effect of the action expressed; Isai. Ixi. 1. Quaesitus sum ab iis qui me non petebant. In this passage, quærere and petere, according to the ordinary signification of these words, are evidently the same. And yet St. Paul, quoting the passage, rightly expresses it (Rom. x. 12.), I was found of them that sought me not.-John xvi. None of you asketh me, whither goest thou: none of knoweth whither I am going; for Peter had expressly asked that question, chap. xiii. .-1 Cor. viii. 12. But thus sinning against the brethren (xa Tulovles, and beating, that is) and hurting their weak consciences (for hurting is the effect of beating), ye sin aganist Christ.

you

3. Active verbs, in some cases, were used by the Hebrews to express, not the doing of the thing said to be done, but simply the declaring that it is done, or that it shall be done. Thus, both in the Hebrew and in the Septuagint translation of Levit. xiii. 6. 8.

11. 13. 17. 20, &c. the priest is said to cleanse and to pollute. But the meaning evidently is, that, after due examination, he is to declare the person clean or polluted.—Acts x. 15. What God hath cleansed; what God hath declared clean (σv un xsivu), do not thou pollute; that is, as our translators have rightly rendered it, do not thou call unclean.-Isaiah vi. 10. Make the heart of this people fat, and make their ears heavy; declare, or foretel, that the heart of this people is fat, &c. Accordingly, Mat. xiii. 15. where this passage is quoted, it is thus expressed: The heart of this people is waxed fat, &c.—Jerem. i. 9. I have put my word into thy mouth, 10. So that I have this day set thee over the nations to root out, and to pull down, and to destroy, and to throw down, and to build, and to plant. I have appointed thee to declare, or prophesy, concerning the nations, that they shall be rooted out, &c.-Ezek. xliii. 3. According to the vision which I saw when I came to destroy the city; that is, to prophesy that it should be destroyed.-Ezek. xxii. 2. Son of Man wilt thou judge, wilt thou judge the bloody city? Wilt thou declare that the bloody city shall be judged? This the prophet accordingly did in the subsequent part of the chapter, particularly ver. 14, 15, 16.-Matt. xix. 28. Ye who have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory (when, after his resurrection, he shall sit on the right hand of God), ye also shall sit upon twelve thrones, judging the twelve tribes of Israel; that is, by inspiration, ye shall publish laws for the government of all the members of the visible church on earth, and, by authority derived from me, ye shall declare, that all shall be judged by these laws at the last day.—1 Cor. vi. 2. Do ye not know that the saints judge the world? Do ye not know that the inspired preachers of the gospel declare, that the world is to be judged; and also declare the laws by which it is to be judged?-Ver. 3. Do ye not know that we judge angels? That in the gospel which we preach, we declare the judgment and punishment of the evil angels?

4. Active verbs were used by the Hebrews to express, not the doing, but the permission of the thing which the agent is said to do. Thus, Gen. xxxi. 7. Jacob says of Laban, God did not give him (did not permit him) to hurt me.-Exod. v. 22. Lord, wherefore hast thou so evil entreated this people? Wherefore hast thou permitted them to be so evil entreated?-Psalm xvi. 10. wilt not (give, that is) suffer thine holy One to see corruption.— Psalm lxxxi. 12. So I gave them up unto their own hearts lusts:

Thou