of decent civility, we easily fall into the persuasion that all who saw and listened to him, must have been impressed with the same reverential awe, with which we should address our Lord and master, were he again to appear upon earth. A moment's reflection will convince any one, that a most erroneous idea is thus deeply and firmly fixed in the mind of the unlettered man, by the perpetual recurrence of this single word. Campbell, for the most part, and the editors of the Improved Version uniformly, I believe, agree with Wakefield in this essential improvement.

7. The last superiority of Wakefield's Translation, which I shall mention, is one which pervades every page, and the proofs of which are innumerable, viz.: the accuracy and fidelity with which he has commonly given the true meaning of the original. It is this which gives it its peculiar value, and its superiority in this respect is undisputed and indisputa ble. Under a previous head, I have given some examples of the skill with which he has transfused the force of Greek or Hebrew idioms into vernacular expressions. There are many cases also in which our translators have failed to give any meaning, or have given a wrong one through apparent ignorance. Thus they have translated Gal. i. 10. in this remarkable manner; "Do I now persuade men or God?" servilely rendering zu by its common, as if it were its only signification, without thinking it necessary to find any rational meaning in the language of an apostle. Wakefield translates the verse, "Am I now seeking the approbation of men, or of God?" Rom. viii. 26. stands in the common version, "the spirit itself maketh intercession for us, with groanings that cannot be uttered," with a similar disregard to all sense or meaning. The Improved Version has not much amended it by saying, "with groanings that cannot be expressed." Both have erred by rendering aλantos too literally. Wakefield has avoided so gross an absurdity by rendering it "secret groans.'

Striking instances of erroneous translation in the Common Version are, the habitual rendering of goove by worship, of onardania by offend, of away by world, of genre by prophecy, which Wakefield's better knowledge has corrected. Instances of this sort might be multiplied indefinitely, were it necessary; but I should shrink from the task of pointing out all the cases, in which he has improved upon all who have gone before him.

It may be observed of the faults of Wakefield, that they are obvious to every one. Erudition is not necessary to discover or to correct them, but they are as striking to the mere

ly English reader, as to the acute critical scholar. Thus, no one can read of the impotent man, John v. 9. that "he took up his bed, and was walking," without perceiving the impropriety as well as awkwardness of the translation; and every one will observe that the expression, "of a living God," 1 Tim. iii. 15. is not more remarkable for its singularity than its incorrectness. One can scarcely fail to perceive also, upon looking over his notes, that he gives undue importance to the Eastern Versions, as few are so ignorant, as not to know, that there are other and superior means of settling the text of the New Testament. The case is unfortunately otherwise with bis improvements; and while the attentive reader will be struck with his defects, and will observe his obvious faults, it is not equally probable that he will perceive, how often his Translation gives more accurately the meaning of the original, how often the force of Greek or Hebrew idioms is shown in English expressions, or how often a new connexion of a clause, or a new pointing of a verse, suggests a preferable meaning. The candid man, however, will not suffer himself to be prejudiced against a work, the faults of which, though more obvious, are not more decided, than its excellencies; while the former will be generally allowed to be of far less real importance than the latter, by those who can appreciate both.

It may be observed also, that his faults do not arise from theological prejudice. They have in fact no connexion with particular religious opinions. If it should be said, that his views of the character of our Saviour suggested to him that mode which he has adopted, of translating words without the article in Greek, with the indefinite English article, it may be replied, that it is of little consequence by what it was suggested, as it is certain that theological opinion was not his guide in translating even here; for while he renders

Ou in one place, a son of God, he uses the definite article for the same phrase, in another. Theological prejudice is more consistent.

Should any one, however, while he acquits him of this charge, think him liable to that of having introduced unnecessary and capricious alterations from the received Version, it is to be constantly recollected, that our respect for the Bible, as the word of God, has extended itself to much in the Common Version, which is decidedly and confessedly wrong. Many an expression, which has become obscure from its antiquity, or which in the course of ages has lost its original signification, is regarded with an almost religious veneration; and any change is deprecated, as breaking up associations

which have been long established and habitually cherished. It is frequently the case, that we are at first disgusted by an alteration, even of words which we do not understand, or to which we can affix no definite meaning, and it requires reflection and examination to reconcile us to the necessary varia tion. With a knowledge of this feeling, which is so common, if it be not universal, among the readers of the Common Version, it will certainly be no more than just to avoid precipitancy in charging a man of learning and integrity with introducing changes unnecessarily and capriciously. Wakefield's fine scholarship will not be denied by any one; his remarkable freedom from theological prejudice must be acknowledged by those who can appreciate his high spirit of independence; while bis exalted, firm, incorruptible integrity must be proved to all the world, by his noble sacrifices of interest to principle. These were some of the qualifications which he brought to the work of translation. To these are to be added, his strong and ardent ambition for literary eminence, his conscientious devotion of his labours and attainments to the sacred cause of theology, and his deep sense of the infinite importance of Christianity, and we shall find it difficult to select any one, in whom so many requisites and so many motives were combined, to produce a fair and accurate Translation of the New Testament.

If the result has corresponded with what might, on these grounds, be anticipated, as it has been my endeavour to shew, if the improvements in bis Translation are numerous and important, and its defects comparatively trifling, and not the result of peculiar theological tenets; nothing can surely be wanting to prove that its more extended circulation would not only be useful to the theolo ical student, but would essentially promote the cause of true Christianity, by disseminating a more correct knowledge of the meaning of the sacred writers,

EJACULATORY PRAYER.

"I prayer were not enjoined for the perfection, it would be permitted to the weakness, of our nature. We should be betrayed into it, even if we thought it sin; and pious ejaculations would escape from our lips, though we were obliged to preface them with the petition, Gud forgive me for praying!"

Mrs. Barbauld's answer to Wakefield's pamphlet against publick worship, p. 14.

THE precept of Paul to the Thessalonians, pray without ceasing, is peculiar; and unless we have right sentiments of the nature of prayer, may appear to be impracticable. For

who can always be repeating his prayers? Or how can we be always praying, without neglecting other duties to God,-and still more,our various and important obligations to those about us? But what is Prayer? Have you thought that the use of certain forms is essential to it? Have you deemed it necessary, in order to pray, that you should either join with others; or retire to some secret place, that you might open your heart to God? Have you supposed that prayer could be performed only at stated seasons, or when your heart was in a peculiar state of excitement ? All these circumstances may be, and often are, highly favourable to devotion. But if we think them to be necessary, our views of the duty are too narrow. Prayer is far less the use of certain language, than the exercise of certain dispositions and affections; and the great design of the expression of prayer is, to strengthen the dispositions and affections in which it peculiarly consists. The design of forms of prayer is, to secure us against inconsistency and impropriety, either in the sentiments or the expressions of devotion. The purpose of social worship is, peculiarly, to unite our social with our pious affections, and by the same act to bind us at once more closely to each other, and to God. The object of secret prayer is, the free expression to God of what we could not freely express with, or before, one another. And seasons of prayer are prescribed, because the duty for which we have no allotted time, is easily deferred from hour to hour, and from day to day, till it is utterly forgotten. But if the dispositions and affections, in which prayer peculiarly consists, are felt to any considerable degree, it cannot be shut up within the limits of stated hours, and of particular and favourite places of devotion; it cannot always wait till others are ready to join in it; nor be restrained by the forms, from which, perhaps, it has derived the most important benefits. These dispositions and affections, where they have obtained ascendancy, will often burst asunder the bonds, by which our labours, or cares, or pleasures would confine them. They will rise to God under the pressure of circumstances and of events, which would bear them down to the earth; and in proportion as they are exercised and cherished, will produce the most important effects on our characters, our habits, and our happiness. These momentary, but sincere references and expressions to God, are an accomplishment of the precept, pray without ceasing. And not only may we thus pray without neglecting any other duty, but in this habitual devotion is the most uniform and powerful excitement to fidelity in every obligation.

Let me but refer to some of the circumstances, which exercise the dispositions and affections of a mind, in which devotion has thus become habitual; and to the mode of its operation.

But where shall I begin? In addressing those only who are christians, I should ask, what is the circumstance, the object, or the event, which has not raised your thoughts and your desires to God? How few are your waking hours, in which you do not, though only in a single expression, admire the wisdom, acknowledge the justice, rejoice in the bounty, implore the guidance, or ask the forgiveness of God? How easily do your thoughts, when not necessarily demanded by other objects, flow in a current of pious meditation, of holy desires and resolutions, of benevolent purposes, or of plans of personal im provement? How often do you ask, either for yourself or for others, the succours, the supports, or the encouragements of the gospel? And in your busiest hours of ordinary labour, and your highest enjoyment of the pleasures of the world, how often do you secretly say, thou, God, seest me!—God preserve me! or, God, I thank thee! But how many are there, who have never yet felt this heavenward tendency of a mind refined, and strengthened, and exalted by a faithful application of the principles of our religion! How many, who have not even a stated season for daily prayer! Open your eyes, I beseech you, and your hearts, to see and to feel, what God is doing, to elevate your thoughts and affections to himself; and let prayer become, not only your occasional refuge, when you cannot elsewhere find even a momentary security,-not only a formal offering, which is without incense,—but a perpetual sacrifice; an offering of the whole heart; a devotion of the understanding, the affections, the will, and the whole life to his service. This is the oblation on which the sacred fire will descend; and its sweet perfume will smell to the throne of heaven.

A mind and heart inclined to habitual devotion, like a mind and heart inclined to business or to pleasure, from the very influence of babit would feel the most painful state of want, if long detained from its favourite employment and gratification. A man devoted to business or to pleasure is quick to discern, and eager to seize, every circumstance, that may minister to his success. And a man, who loves communion with God, need not seek far nor long for objects, upon which to exercise his devout affections; nor will he fail of making the various circumstances which are adapted to his purpose, conducive to the great end of his life,-the closer union of his soul with God. Consider but for a moment, that God is the object of his supreme