167

BIBLICAL CRITICISM.

* Ενυταξαν πᾶσαι, κ, ἐκάθευδον.”—Matt. xxv. 5.

TO THE EDitor of the christIAN EXAMINER.

MR. EDITOR Every commentator whom I have consulted on this passage has taken a view of it different from the one I now propose. Some indeed have passed it over in silence, and have made no remark, tending to elucidate or explain it.* I conceive the meaning of the text to be, not that (as it is generally supposed) all the Virgius (both wise and foolish) being overcome with weariness, in waiting for the Bridegroom, "slumbered and slept"+-natural sleep, but that they all slumbered and slept unto death; for immediately the cry is heard-the sound of the last trumpet has reached their ears; the Bridegroom (even Jesus) has come. Prepare to meet thy God" is echoed and re-echoed by the angels and archangels of the Majesty of heaven. "They all slumbered and slept :" if our blessed Lord meant taking rest in sleep, I cannot conceive why all (the godly and ungodly) should be found equally careless and neglectful of their duty in that great day of account; for surely the Lord has declared to his people "that He will never leave them, nor forsake them." They will (as Isaiah saith) be found "waiting for God." The Holy Spirit will keep their hearts devoted to God, that, in the last day, they may "be found watching." "But death has passed upon all men because all have sinned." To the unbeliever to die, is Death Eternal. To the believer to die is Life Everlasting. The Christian cannot, will not, be found in that day, when it pleases God to call him, devoted to this world's interests, or careless or sleeping, when his Master's work is to be performed. God has promised it-He cannot lie, therefore it will come to pass.

I have the honour to be, Sir, your humble servant,

C. M. O.

BIBLICAL CRITICISM.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR-Highly as I think of the competence of our translators, there are some cases that occur, in our English Version, which, I confess, it is not easy to account for.

66

In Acts vii. 38, we have "Xoyia Swvтa" rendered " lively “ λίθοι ζώντες,” oracles;" and in 1 Peter ii. 5. lively stones." If the word lively meant, in our translators' time, what it means now, it is not easy to account for its introduction in these places.

The plain English of Livres is living; and I should think that a reasonable doubt can hardly exist, of the propriety of the participle being so translated in both the above instances. Living oracles, as an expression for the divine testimony, is quite intelligible, and significant, "The words that I speak to you," says Jesus, "they are spirit, and they are life."

In the other passage, living stones conveys a sense easily understood, but lively stones either no sense at all, or a very unsuitable one, if we take the word, according to its commonly received meaning." To whom coming, as unto a living stone, ye also as living stones," &c. In other words, the structure of which Peter was speaking was composed of living materials. The foundation was a living stone, and every stone of the building was living. is the view that I would take of the passage. If I am mistaken, I shall be glad to be set right. Our translators have, in an instance analogous to those above, translated the word in question living. In Romans xii. 1, the translation is living (waar) sacrifice, not lively.

Such

Perhaps, in rendering Aidot Cwvres, lively stones, our translators meant to convey the idea of inferiority. Living, in this case, might be intended to denote an independent quality in Christ, and lively a communicated one in his disciples; but, where no such distinction is found in the original, nothing should tempt the translators of the Sacred Volume to introduce it in the translation.

I am, Sir, yours truly,

T. K.

P. S. Allow me to observe, that in your January number, by a mistake of the Press, I have been made to say, that the Apostle Paul protested against the sound, and not the unsound principle. Instead of "Let us do evil, that good may come," it is printed"Let us not," &c.

QUERY.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

DEAR SIR-I mean not to occupy your valuable time further, than to observe, that the domestic circle, of which I am a member, entertain discordant views relative to what is termed innocent amusement, such as light conversation or playing profane music, by way of relaxing the mind from severe studies. I felt opposed to both, but arguments have been used in defence of the latter so cogently, that I am wavering between two opinions. This subject, though apparently trifling, is, I consider, of some real importance. Many, like myself, are labouring under doubt on the same subject, which a few judicious remarks from you might dissipate and set right. We monthly receive your Examiner, and hope that your next will set us right on this as your former ones have on other subjects.

I remain dear Sir, your much obliged,

W. S.

169

ON THE SABBATH.

THERE have been few subjects of discussion among the religious world, more interesting than that of the Sabbath:-Like most discussions, however, the distinct conclusion does not seem to have been attained; and while ingenious arguments have on the one side been brought forward to maintain the merely ceremonial nature of the Sabbath, and its consequent abrogation with the other minutia of the Levitical œconomy, they have on the other been as ingeniously rebutted, and reasons brought to show that the observance of this peculiar day of rest, continues still obligatory upon the followers of Christ Jesus.

We do not dream of having attained to the ability of confuting all who differ from us; nor, holding as we do most religiously, the doctrine of the perpetuity of the Sabbath as well under the Gospel as under the law, do we suppose we can produce that which must convince all gainsayers. It may not however be out of place to state in simplicity the reasons which have decided us; and doing this with all brevity, we would feel anxious to add a word or two upon another point connected with this matter, viz.—the manner of the observance of this day; a thing by no means satisfactorily concluded on, even among those who admit the completeness of the obligation.

The first reason then which we would adduce, is the language employed, Genesis ii. where the first allusion to the Sabbath is made;-"And God," says the inspired writer, "blessed the seventh day, and sanctified it." This sanctification, or setting apart from profane to holy uses, evidently could not have been for the use of the divine Being himself. For whose use therefore was it? In a state of

For man's clearly. But in what circumstances? perfect righteousness. If then it appeared to God a thing wholesome and profitable to man's soul before the fall, that he should observe a Sabbath day, how much more would it be, not merely useful, but necessary for him afterward?

"be

The second reason we would mention is, the cause assigned by Moses for the sanctification of the seventh day particularly, cause," (says he,) that in it God "had rested from all his work which God had created and made." The sabbath then was the appointed memorial of the wonders of creation; it would seem reasonable to expect consequently, that as long as the heavens and earth continue to manifest the glory of their great Architect, so long should the weekly return of devout wonder and acknowledgment be made; nor does it appear to us a valid objection to this argument, that the Sabbath is to be found afterwards spoken of as a memorial to the Jewish people, of their deliverance from the land of Egypt. This was to give another, and that a mighty reason for devotional feeling on this day, but it was not to supersede the former ground of gratitude :-It was to give the Sabbath encreased solemnity, by the addition of a second motive for its

observance, not in anywise by removing the first; while there are denizens therefore of that earth which creative wisdom formed out of nothing, so long, in our judgment, must there be the observance of a Sabbath; there was a cotemporaneousness of existence at first as it were, and they can only expire together.

We shall not here insist anything on that hebdomadal division of time which may be traced in the patriarchal age, and for which no satisfactory account can be given, save that of a recurring Sabbath: nor shall we remark upon the well-known fact, that the Sabbath was observed by the Israelites previous to the giving of the law from Mount Sinai, as is observable from the directions about the gathering of the manna. But we call our readers' attention, thirdly, to the remarkable situation in which we find that commandment placed, "Remember the Sabbath day to keep it holy." Where is it that we find it? Niched in among nine commandments confessedly of a moral character. Why then should it be supposed that the precept concerning the Sabbath was purely ceremonial?-If it were, it would, to our mere human judgment, appear strangely out of place. But it is not so. The influences of the Sabbath on the human character are great. Its neglect or its observance have much to do in the moulding of the spirit within us, to evil or to good. Well therefore is this precept placed among those other precepts which educate the soul for heaven. Joined as it is by God himself to that imperishable code, of which no jot or tittle shall pass till all be fulfilled, let no man think of rending the sacred bond:-"Man was not made" indeed "for the Sabbath," as the Lord of life himself informs us, was not intended to be a sacrifice to the rigid strictness of its rule, wherever it militated against his advantage; but "the Sabbath was made for man," the same Divine lips have informed us, a declaration which may not be nullified, and cannot be reversed.

There is however another reason in favour of the continuance of the Sabbath under the Christian dispensation, which to us appears of peculiar cogency, and it is this-Part of the Sabbatical rest appears to have been for the benefit of the brute creation :— As we are to do no servile work on that sacred day, so neither are "the cattle within" our "gates." This provision is stated in Holy Scriptures, to be a ministering to the comforts of the dumb animals which labour for us :-"That thine ox and thine ass may rest." What is there, we would ask, in the Christian economy, which would tend to alienate this right? Are we to think that the inferior animals were to be less happy under the Gospel, than under the law? Certainly not. Whatever Jesus brought of blessings into this world, he surely took away nothing of the poor enjoyments which its fleeting tenants held before. The Sabbatical rest then, is not abrogated.

We might have brought forward other arguments in addition to what we have adduced, more complex and refined. We preferred, however, the stating a few of those simple reasons which with us have proved decisive on the matter. And this with the hope, that

perhaps they might, under God, be the means of steadying some wavering soul, doubtful what course to take in those days of change and innovation. In our next number we propose to say a few words upon that very important subject, the manner of observing the Christian sabbath, and which indeed deserves a separate consideration by itself. And we would conclude our present brief remarks, with the sincere hope and prayer, that a regard for the sabbath may never diminish in the bosom of the Members of the Church of England. The manner of considering the Lord's day may well be deemed among the articuli stantis aut cadentis Ecclesiæ, and should the moment ever come which shall find us casting from us the holy ordinances of that sabbath, which should be to us "a delight, the holy of the Lord, honourable," then shall have come also the season of our Church's utter apostacy and ruin, and we may inscribe upon the portals of the once splendid sanctuary, "ICHABOD, the glory is departed."

MISCELLANEOUS COMMUNICATIONS.

COMPARISON OF" THE society, FOR PROMOTING THE EDUCATION OF THE POOR OF IRELAND," COMMONLY CALLED ·“ THE KILDARE PLACE SOCIETY;" WITH "THE EDUCATION SOCIETY, TO establish FREE SCHOOLS," LATELY ESTABLISHED IN OPPOSITION TO IT.

(Concluded from page 102.)

Their other reference, to support their assertion, that "Religion" is forbidden to be taught in the Schools, is to page 35 of the same "Twelfth Report." What they mean by this reference is not very easy to understand, but I shall give the whole passage, commencing at page 34, and ending with the Report, in order that, if possible, the truth may appear, and others may find out, what I cannot, a correct reference. It will show this however, that not alone in the lowest, but also in the highest quarters, the Kildare Place Society has been assailed, and even by the same weapons, and similar enemies who could neither support what they had asserted, nor had honour enough to acknowledge their error when pointed out.

"There is another topic, upon which your Committee feel it to be their duty to observe, before they conclude their report, and it is the only one, to which they advert with a feeling of regret. In the month of June last, a debate took place in the House of Lords upon the state of Ireland, in which a Noble Duke, formerly holding a high station in this Institution, is stated to have taken a part. In the printed Reports of that debate, which appeared in several of the London and Dublin newspapers, the following statement is made:--"The Duke of Leinster said, in reference to the Education Society, (as we understood his Grace) That he had