Owen, misconstrued the design of the undertaking, and attacked it in a pamphlet, entitled, "Considerations on the Prolegomena, and Appendix of the Biblia Polyglotta." Walton replied in the same year,* (1659) but, notwithstanding his able vindication of the great undertaking, the prejudices excited by Owen's pamphlet did not immediately subside. We hear nothing more of the controversy, till Dr. Mill published his edition of the Greek Testament, in 1707, in which it appeared that the various readings had increased to the enormous sum of thirty thousand. This increase was thought, even by those who had been esteemed as the most learned and judicious men of the age, to have a tendency to diminish the confidence in the Scriptures without, therefore, reflecting that faithful manuscripts and versions did really exist with these readings, without reflecting that Dr. Mill had not "coined," but only brought them to light-Dr. Whitby very injudiciously sent forth into the world his examination of Mill's edition, (Examen Millii,) in which he contended that every single passage of the Elzevir edition (or Textus Receptus, 1624) was the genuine production of the inspired writers.t These ill judged remarks not be concealed, the enemies of our religion would have taken from thence an occasion of insulting, and magnifying this difference. But by being made public, we find, with pleasure, that these variations consist in indifferent points, and that they are almost every where nothing but pure mistakes of the transcribers. 2. It is evident from these various readings, that the books of the New Testament have not been cor rupted by the malice of heretics. If the transcribers had been directed by heretics, they would have made such alterations as countenanced their errors and prejudices," &c. Beausobre and L'Enfant's Introd. In a work entitled, "Considerator considered; or a brief view of certain considera, tions upon the Biblia Polyglotta, the Prolegomena, and the Appendix thereof, wherein, amongst other things, the certainty, integrity, and divine authority of the original texts is defended against the consequences of Atheists, Papists, Antiscripturists, &c. inferred from the various readings and novelty of the Hebrew points, by the author of the said considerations." Ex nostra variantium lectionum uberiori discussione in capitibus ejusdem libri sequenti bus, liquido constabit, nec in minutioribus istis, et pæne frivolis, deesse nobis, potissima saltem ex parte, testimonia, quibus hodierni textus lectio stabiliatur, et cet. Preface to Examen, concluding paragraph. were immediately applied by the infidel to a very different purpose. Anthony Collins, one of the most subtle and dangerous enemies whom Christianity has had to encounter, seized the occasion to undermine the authority of the Christian religion, by an argument drawn from the uncertainty of the Greek text; for Whitby had confessed that Dr. Mill's labours made the whole text precarious: and another English divine, (Dr. John Gregory,) had asserted, that "no author had suffered so much by the hand of time as the Bible." The unreasonableness of Whitby's fears, and the futility of Collins' arguments, were exposed in a very able and triumphant manner, by one of the "greatest critics the world has ever produced." The thirty-second of Dr. Bentley's "Remarks on a late Discourse of Freethinking," (the title of Collins' book) was devoted to this subject. As every thing coming from the pen of this divine is worthy of notice, and as his work is not easily procured in this country, we shall take occasion to make some extracts from him before we conclude. No writer of note, it is believed, has since presumed to repeat the objection, excepting Dr. Tindal, whose Christianity as old as the Creation first saw the light in 1730. In the 14th chapter he makes the following observations:"If no court of judicature, though in a thing of small moment, will admit of a copy, though taken from the original, without qath made by a disinterested person of his having compared it; because the least mistake, a various reading, a parenthesis, a letter misplaced, may alter the sense; how can we absolutely depend, in things of the greatest moment, on voluminous writings, which have been so often transcribed by men who never saw the original; (as none, even of the most early writers, pretend they did;) and men, too, who, even in the earliest times, if we may judge by the number of forged passages, and even forged books, would scruple no pious frauds?" "For my part, I think the best way, not to be mistaken, is to admit all for divine Scripture that tends to the honour of God and the good of man: and nothing which does not."* Upon further investigation, it is found that Upon a very slight examination, it will appear that the arguments of Collins and Tindal are of little weight. We grant, that in the numerous manuscripts of the New Testament there are thirty thousand various readings-nay, that since Griesbach's compilation, they have increased to one hundred and fifty thousand: but what does this prove? Does it justify Dr. Gregory's assertion, that "no profane author has suffered so much by the hand of time as the New Testament has done?" An accurate investigation of the remains of Greek and Roman literature would have led him to another conclusion. We deny that the New Testament, although its several manuscripts have been collated with the most rigorous accuracy, although every word, syllable, and letter, has been weighed with the most scrupulous exactness, we deny that it possesses proportionably as many readings as any other writing of equal antiquity: on the contrary, we affirm that it has no more variations than what must necessarily have happened from the nature of things-variations which are common to all classics whatever. "Terence," Dr. Bentley remarks, " is now. in one of the best conditions of any of the classic writers; the oldest and best copy which approaches nearest to the autograph is preserved in the Vatican library; but even that has hundreds of errors, most of which may be corrected from other exemplars that are other wise more recent and of inferior value. I, myself, have collated several, and do affirm, that I have seen twenty thousand various lections in that little author, not near so large as the whole New Testament; and, I am morally sure, that if half the number of manuscripts were collated for Terence, with that niceness and minuteness which several writers since Collins, have repeated the objection; still the expression in the text, as to writers of note, correct. Leland's Deistical Writers, Letter VII. Whether any of the numerous opponents of Tindal have noticed the above observations, we cannot say judging for ourselves, the world would be in a sorry condition, were it to admit all for divine Scripture which Dr. Tindal, and some later rationalists, have imagined conducive to "the honour of God and the good of mau." "Rara temporum felicitate, ubi sentire quæ velis, et quæ sentias dicere licet." have been used (by Dr. Mill) in twice The difference on the side of the sacred writings will appear much greater upon a comparison of the poetica! classics with the New Testament. The former, it is evident, were by no means as liable to mistakes as the latter; for unless the scribes were to the last degree ignorant, the measure of the verse would have been in some measure a preventive of corruptions. But in the poetic writers the number of variations is immense. "In the late edition of Tibullus,” says Dr. Bentley, "you have a register of various lections in the close * The same remarks are applicable at the present day, even although Griesbach's labours have increased the various readings to 150,000, for the manuscripts have increased propor tionally. of that book; where you may see, at the first view, that they are as many as the lines. I myself, during my travels, have had the opportunity to examine several manuscripts of the poet Manilius, and can assure you, that the variations I have met with are twice as many as all the lines of that book.”* If, at the revival of literature, but one manuscript of the New Testament had been found, we should have had no various readings. Would this want of authorities have rendered the text less precarious? Directly the reverse would have been the fact. If the best and purest copy now extant had alone been preserved, we should have possessed a text with a number of faults; suspicions of fraud would immediately have been excited, and we could have arrived at no definite conclusion with respect to its integrity. Add a second manuscript: the authority and integrity of the text will be strengthened; but, take this where you please, it will contain a thousand variations from the first, and still half the faults of the first will re * "The result of the whole is this, that either, a posteriori, all ancient books, as well as the sacred, must now be laid aside as uncertain and precarious; or else to say, a priori, that all the transcripts of sacred books should have been privileged against the common fate, and ex. empted from all slips and errors whatever. There is in each of them such a gust of the paradox and perverse, that they equally suit with a modern freethinker's palate."” “But I have too much value for the ancients to play booty, about their works and monuments, for the sake of a short answer to a fool according to his folly. All those passages, and all the rest of their remains, are sufficiently pure and genuine to make us sure of the writer's design. Terence, for instance, has as many variations as any book whatever, in proportion to its bulk; and yet, with all its interpolations, omissions, additions, or glosses, (choose the worst of them on purpose,) you cannot deface the contrivance and plot of one play; no, not of a single scene; but its sense, design, and subserviency, to the last issue and conclusion, shall be visible and plain through all the mist of various lections. And so it is with the sacred text; make your 30,000 as many more, if numbers of copies can overreach that sum: all the better to a knowing and serious reader, who is thereby more richly fur. nished to select what he sees genuine. But even put them into the hands of a knave or a fool; and yet, with the most sinistrous and absurd choice, he shall not extinguish the light of any one chapter; nor so disguise Christianity, but that every feature of it will be the same." Phileleutherus Lipsiensis (Dr. Bentley) Remarks on Collins Discourse, p. 113. Lond. 1737. main uncorrected. As the exemplars multiply, the probability of improving the text increases; each manuscript furnishes a help, the exemplars become subservient to mutual correction, till at last we obtain a copy nearly faultless. Instead, therefore, of starting at the fu tile objection of the infidel, we should be thankful to divine Providence for his mercy, vouchsafed in the preservation of so large a quantity of ancient manuscripts, which have been discovered in different quarters of the globe-in Syria, and in Italy-in Egypt, Ethiopia, and in Britain-all resem bling each other in the general, and differing only in verbal particulars. If the unbeliever can resist this evidence, which in itself is demonstrative of the truth of our religion, we can only impute to that principle of obstinacy inherent in some breasts, generated by the devil, and nurtured by self-sufficiency, which would never submit to revealed truth, even though it were inscribed in the heavens.* R. For the Christian Journal. 1 COR. XV. 20.-Now is Christ risen from the dead, and become the firstfruits of them that slept. THESE triumphant words were uttered by an apostle exercised in perse Since the above was put in type, we have been favoured with the perusual of the British Critic for December, 1822, which contains a review of four works on subjects connected with the criticism of the Scriptures. After happily illustrating the above remarks, and making several quotations from Dr. Bentley, and Bishop Marsh, whose "evidence is unexceptionable authority, for they are competent witnesses in point of information, whilst their pursuits and attainments might have been expected to have given them prejudices inclining them to assert the contrary of what they are found to do,” the editors observe-"We should have spared our remarks on this topic, important as it is, if Dr. Bentley's admirable tract was known and read, any thing like so extensively as it ought to be. But though the letters under the name of Phileleutherus Lipsiensis have been very judiciously reprinted by the University of Oxford, in the Enchiridion Theologicum, we had lately occasion to ascertain that their merit was unknown, or overlooked to a degree which surprised us exceedingly. What we have said has been almost entirely borrowed from his nervous and lucid Answer to Collins' Discourse of Freethinking.' cution, and grown old amid its sorrows. They are chiefly interesting to us as containing the true secret of his support, the ground of his confidence, and the crown of his rejoicing. It was this which winged his hope, which animated his efforts, and alleviated his distresses. Now, a principle of such astonishing efficacy must needs be always valuable, and always interesting. The condition of man is, by nature, so vile and helpless, that he wants a medium of support and consolation. The passions which he cherishes are so violent and unreasonable, that he needs a protection even against his fellow-being.-The good which the world affords is so blended with evil, that we require some source of satisfaction beyond its influence. Now, if we regard the authority of St. Paul, who attested his sincerity by his blood, we must recognize all this in the joyful fact which our text commemorates "Christ is risen from the dead, and become the first-fruits of them that slept." 1. The foundation of all human misery and woe is the curse which was pronounced for transgression and sin. The stream must partake of the nature of its fountain, and, according to that, must flow in transparent waters, or roll in darkened floods. Corrupted in soul, and depraved in principle, man was violently incited to indulgence and excess, and foolishly driven to war against his Maker. The soul, created in the image of God-replete with knowledge, with purity, and love, became changed from its purpose, and fallen from its high estate. The body-which had risen in beauty and freshness under the plastic hand of the Almighty-was converted into vileness, and ready to fall away into its kindred dust. Pride, Just, and anger, usurped "the habitation of the Spirit of God," and strove hard for the mastery of the whole inner man. But when" there was no eye to pity, and no arm to save," the Lord looked down from the habitation of his throne," and kindly regarded the condition of his servant. The "Lamb slain from the foundation of the world" satisfied his justice, and restored his fa"In due time, Christ died for the ungodly." Having set them a per 66 vour. fect pattern by his life, he poured out for them his blood upon Calvary, and breathed out his spirit in the heavenly prayer, "Father, forgive them, for they know not what they do." But the perfect pattern which Christ by his life afforded us the excellent truths which distilled from his lips-and the heavenly benefits which resulted from his passion, received not their full perfection until the performance of that gracious promise which foretold his resurrection from the dead. Then it was that conviction burst upon the doubting minds of the disciples-collected their wavering thoughts, and settled them in one uniform, unchanging point of action. They knew that he whom they had followed during his tribulation and distress, had promised that they should in no wise lose their reward: that he went to prepare a place for them, that where he was, there they might be also. They knew that he was able to protect them" whom God had raised up, having loosed the pains of death, because it was not possible that he should be holden by it." They knew and felt the truth that "Christ Jesus came into the world to save sinners"—that he "bore the offences of many," and "made intercession for the transgressors." May we not, then, in imitation of these holy men, safely resort to Christ, the "Rock of our Salvation?"-remembering that "being dead in our sins, and the uncircumcision of our flesh, God has quickened us together with him, having forgiven us all trespasses." 2. But the Christian, though freed by grace from the power of sin, and placed in a state of acceptance, is not thereby exempt from suffering. By his profession he is placed at enmity with the flesh, and in opposition to carnal and ungodly men. Hence, the adversaries of divine truth, inflamed with diabolical malice, have ever bent their efforts to the suppression of a faith which exposes their vices, and excites their fears. Oh, what bitter persecutions-what heart-rending afflictionswhat grievous trials did they occasion! The followers of the "meek and lowly Jesus," driven from city to city, from country to country, found no rest for the sole of their feet. "Some had trials of sawn cruel mockings and scourgings, yea, moreover, of bonds and imprisonment: they were stoned, they were asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented." Now, what was it which supported these holy men under their multiplied afflictions which transformed their bonds into the strong ligaments of love-their crown of thorns into the helmet of joy? It was not fleshly lust or gratification for "the world was crucified unto them, and they unto the world." It was not the hope of worldly distinctions, honours, or emoluments-for "he that was greatest among them was to be as servant"-meek, lowly, and unpresuming. When they looked around them, they saw few of those things which are usually considered the very objects of life. Lo! said Peter to his Master, we have left all and followed thee. Many of them, when they embraced the faith of Jesus, sold their possessions, and gave to the poor. In the conflict of opinions and passions, many realized the awful declaration of the Saviour, that "he came not to send peace upon earth, but a sword." They witnessed the destruction of their domestic peace, the loss of their social joys. The fire of persecution raged wildly and horribly, and many were deterred by its awful glare. The feelings of relationship, the ties of blood, the calls of affliction, were often disregarded for the more immediate and pressing considerations of self-indulgence, and self-preservation. But still many faithful spirits were found, who persevered under all these trials, privations, and dangers. Many there were who gloried in their tribulations-who went with alacrity to the cross and the stake, and mingled the shouts of spiritual triumph with the irrepressible groans of suffering humanity. The thoughts of these surely were not bounded by this mortal life; they did not, "in this life only, have hope in Christ." No! They triumphantly exclaimed"Now is Christ risen from the dead, and become the first-fruits of them that slept." This was the rallying point of their spiritual warfare-the watch word which animated their hopes, and guided them to victory. 3. This was the source of satisfaction which was above the influence of things temporal; the peace which "the world can neither give, nor take away." "Christ has risen from the dead"-he has set this glorious seal to his doctrine, in testimony whereof he has ascended up on high, and led captive the powers of sin and Satan. "He has become the first-fruits of them that slept"-he has illumined the dark chambers of the tomb, and called to its sleeping inhabitants to "come forth." He has sanctified them by the offering of himself, "the first-fruits," and placed within their reach the rich rewards of heaven. Oh, then, let us obey his gracious invitation! Let us rise with him to life, and not sink unwarily into the bottomless pit of destruction! "Christ is risen from the dead, and become the first-fruits of them that slept." O joyful thought! We know that our Redeemer has arisen, and that "he ever liveth to make intercession for us."— We know that "if any man sinneth, he hath an Advocate with the Father, Jesus Christ the Righteous." But let us, at the same time, remember that "without holiness, no man shall see the Lord!" When the dread trumpet shall sound, all that are in their graves shall arise, and stand before the judgmentseat of Christ; but the righteous only shall be admitted into the mansions of peace and joy. Christ died for all, and thus commended the transcendent love of his heavenly Father; but they alone who " repent, and are converted," shall taste the benefits of his passion. Let man be wise, and consider his latter end. Let him lay hold on the hope which is set before him-which alone giveth life, and support, and consolation. X. March 30th, 1825. To the Editors of the Christian Journal. MESSRS. EDITORS, On taking up your last number, I was much pleased to observe some excellent remarks "on devout attendance at church." They are unfortunately too much needed, and it is |