A GOOD TRANSLATION THE BEST COMMENTARY.

THE following is from the Preface to the Epistle to the Hebrews, in the very learned work of Professor Stuart of Andover. It corroborates all we have said of the necessity and utility of the new translation. vol. 1, Pref. p. 6:

"The second volume of this work will commence with a new translation of the Epistle to the Hebrews. In this, it has been my object to give a more exact view of the features of the original Greek, than is presented by our common English version. Of all the tasks which an interpreter performs, this is the most difficult. To make some kind of translation, is indeed a very easy thing; to follow on, in the tracks of some other interpreter, is equally easy. But to translate, so as to make an author, who has composed in another language, altogether intelligible, and yet preserve all the shades, and coloring, and nice transitions, and (so far as may be) even the idioms themselves of the original, is the very highest and most difficult work which an interpreter is ever called to perform. A translation, faithfully presenting the original, is in itself a commentary. It is the sum of all an interpreter's labors, exhibited in the briefest manner possible. Hence the little success that has attended most of the versions which have been made of the scriptures. Their authors have either abridged or paraphrased the original; more commonly the latter. Neither is admissible in a translation truly faithful. Whether I have shunned the one and the other, must be left to the judgment of the reader.

I much prefer the Saxon English for a version of the Bible. I have accordingly chosen it, whenever I could, and have purposely avoided substituting Latinizing English in its room, unless a regard to the meaning of the original compelled me to do it."

FATHER SIMON, A CATHOLIC BISHOP AND TRANSLATOR, 1697.

WE shall conclude this article with a quotation from the original preface made to the French version of Father Simon. He, though a Catholic, censured the mystic interpreters, and the gnostic system of spiritualizing, as fully as some of our Protestant critics. He was for literal translations, and a literal use of them.

His apology for not translating into French the Old as well as the New Testament, is thus expressed:-"I had continually in my mind the answer made on a like occasion to King Henry III. by Gerebrard, That Prince, who was desirous of seeing a good version of the Bible in our tongue, asked him what time and money were requisite. Gerebrard, who perfectly understood this matter, said to the King, that "thirty years, thirty men learned in languages and divinity, and two hundred thousand crowns were absolutely necessary; and that even then the work would not be without censure." 99 We have this from Rene Benoist, who was present when he said it.

EDITOR.

Brother Campbell,

EXTRACTS FROM LETTERS.

AFFAIRS AT GEORGETOWN.

GEORGETOWN, May 7th, 1832.

THE reformation is going on prosperously in this region; and as it progresses the worldly-minded clergy of the sectarian establishments, with those of their followers who have the least to do with personal piety and the christian graces, seem the more determined to invent new reproaches and slanders against its advocates.

On Saturday last, at the Great Crossing, being one of the regular monthly judicial days, founded on the Philadelphia book of the orthodox Baptists, the members present took their seats. A quorum being present, the Moderator sta ed the privileges of inviting regular members of other churches. Old father Hickman and the Rev. William Vaughn took seats also with the court. The first person arraigned for trial was an old brother of colour, who had been a member with them for many years, and who was the keeper of the keys of the meeting-house, (an orderly moral old man.) The offence alleged was, that this old brother had taken the Lord's supper with a sect not in fellowship with the church. The old brother, aided by another member, plead that he had commemorated the death and suffering of the Saviour with the disciples who met at that place for worship; that he believed them to be christians; and that he did not think it contrary to the laws of Christ for him to sit at the Lord's table with them, (although it might be contrary to an order or rule of the church.)

Mr. William Vaughn replied to these arguments. He stated, in substance, that the disciples, or reformers, so called, were as different in their faith and practice in all the essentials of christianity, from the Regular Baptists, as light from darkness; or, in other words, that the Regular Baptists and the Reformers were as opposite to each other in the essentials of christianity as day and night; that he could prove from Scripture that the Regular Baptists had a right to make laws for their government, explanatory, or in furtherance of the laws of Christ; that they were commanded to be engaged in every good work, without any specification; and therefore they had a right to make rules, and say with whom they would, or would not eat the supper. That all those who would take the supper with the Reformers ought to be excluded, unless they would say they were sorry for it, and promise to do so no more. That the reformers had united with Arians and Socinians, Universalists and infant sprinklers. That they had broken down all barriers in relation to the supper, &c. &c. and ought to be rejected by all well disciplined Regular Baptist churches.

A motion was then made to postpone a decision for one month, and failed. The question of expulsion was put by the Moderator, and carried by a large majority; (say 18 for it, 3 or 4 against it, and 6 or 8 neutrals, in a church of about 500 members, at least 4-5ths being absent;) and so old brother Jacob, of good moral character, was cast out of their synagogue for the heinous offence of having partaken of the loaf and the cup in remembrance of the broken ody and shed blood of our Lord and Saviour, with immersed believers in the Lord.

Brother Campbell, my object particularly in stating the remarks of Mr. Vaughn, is to ask you if you know of any congregation of Reformers in America or Europe who have united with either Arians, Socinians, Universa! ists, or with infant sprinklers? And if you do, will you please name the place and circumstances? About Georgetown we know of no such unions, neither do we believe that any such exist, except in the mouths of those who wish to de'ame us.

But I will drop this unpleasant subject, and say a few words more to you in relation to the advancement of the Redeemer's kingdom. - On the third Lord's day in last June, I think, brother John T. Johnson commenced VOL. III.

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teaching the word of life from the New Testament alone, on a little stand, under shade of a few trees, near the old Dry Run meeting house, which was shut against him, and all who rejected creeds, councils of men, &c. upon religious subjects. There was at that time not a single disciple of the Saviour in that neighborhood that I know of, who took the word of God alone for faith and practice.* The audience, however, although small, seemed to be attentive, and in a few months the congregations were large and serious, and some few confessed their faith in the Saviour, and were immersed for remission, almost every month. Lately, when the weather would permit, meetings were held in that neighborhood every Thursday evening at 4 o'clock, and many have made the good confession. On yesterday (Lord's day) brethren Palmer, Davis, and Johnson addressed at that place a very serious and large congregation, (estimated at 1000 in number;) after which brother Johnson immersed nine persons upon the good confession. Several others have made the good confession, and will be immersed on Thursday evening next. I think near fifty have been immersed in that neighborhood, and they meet on Saturday next for the purpose of fixing upon a scite for a meeting-house, an amount deemed nearly sufficient for its erection having been obtained by subscription. We have now upwards of sixty members at the Crossings, and it is a rare occurrence to have a meeting without some additions.

At Dry Run on yesterday, an elderly lady (upwards of 80 years of age) was immersed in the presence of many of her children and grand children.

B. S, C.

NEW YORK,

BROTHER Hendrickson, of New York city, thus writes under date of the 7th April last:

"My wife, with myself, and two oldest daughters, about 15 months ago united with a congregation of christians in this city, who have renounced sectarianism, and, I trust, all humanisms, and are learning from the New Testament alone the christian faith and hope, and how they should walk in all things so as to adorn the christian character, that others seeing their good works might be led to glorify God.

"This society commenced about four years ago, with nine disciples: since which time they have gradually been growing in knowledge and in conformity to the New Testament. About two years ago they altered from breaking the loaf once in four weeks, to every Lord's day afternoon; being fully convinced that the Lord's supper was an essential part of the christian worship in the apostolic days. A few months after this important alteration we united with these simple hearted christians, disposed to learn the Master's will from the New Testament alone; and we can say, with grateful hearts, that we have found much peace, and comfort, and unanimity in this little society to the present time. So may it continue to the end of the chapter! is my earnest prayer, that we may prove to be a light in this great metropolis.

"Our present number is about 50. Luke Parker, M. D. is our President in the congregation, whose teaching and behaviour so well agree as to make him not only useful to those without, but an example to the flock. We have four deacons. Brother Parmley and his wife are expected to unite with us, as they have recently got acquainted with the congregation, and are zealons for keeping the commandments of the Saviour."

*There were three or four members of the Christian body in the neighborhood of Dry Run at the time brother Johnson commenced speaking there, who cordially received him, and so did some few of the Baptists, and I think about four members of the old Particular Baptist church have openly thrown off the human yoke at that place, and intend in future to walk according to their privileges, as the free citizens of the Messiah.

REMARKS ON THE COMPLAINT-(Page 238.) THE very excellent brother who makes the complaint, is one of my earliest acquaintance in his section of Kentucky, and one for whom I have always entertained a very high regard. Had he only interpreted the word "only" in the light of its context, he would have seen that we alluded to the tendencies and actual results specified in the same sentence, of which the phrase quoted by him is only a member. But he has taken other views of these two brethren upon other matters, and asks whether their former views concerning creeds did not amount to more than a speculative opinion. I concede that, in reference to that matter, there was a practical difference in favor of the brother for whose reputation he is solicitous. But we spoke of the congregations gathered under the two systems in reference to all the specifications there made; and in all these matters there was no pre-eminence in my speculative opinion of the matter. I can find in each a preference in some points to the other; but taken together and weighed in our scales, they were both as near to, and as far from, the ancient gospel and ancient order of things.

As to the renunciations made at Lexington, I spoke advisedly; and according to my information, they all renounced their former speculations in the sense stated in the period, of which the clause quoted is but a member. I did not learn that all had renounced their former opinions, but had renounced their former speculations in their preachings concerning the matters specified. If they have not, I could not, on any premises known to me, bid them God speed, or hope for any glory to God or good to men from their co-operation. If my information on this matter has been incorrect, I request to be put in possession of the facts in this case; for if these brethren are not now proclaiming the ancient order of things, I am altogether deceived by misre presentations. And if any person who has read all that has been written for the last ten years on the ancient gospel and order, can imagine that these are at all identical with the former views and practices of those brethren, we must regard all who have written or spoken on these subjects, the most unintelligible writers and speakers in the twenty-four republics.

Brother Fleming will not, I hope, from all that has been said, think that we lightly esteem the former efforts of many who have plead against human creeds and the tyranny of religious demagogues in the various systems sustained by authoritative councils, and for the excellency of the Scriptures and their intelligibility. These were all pioneers and breakers up of the way for a return to the primitive institutions. We are all in progress onward, and I trust will continue to grow in knowledge and in favor with God and man, till we stand perfect and complete in all his will; and it gives me pleasure to add, that amongst all my numerous acquaintances in the ranks of reformers of every name, I know of none who, I think, will more cheerfully bow to the authority of the Great King, than this same brother L. Fleming. EDITOR

ANECDOTE OF JEREMIAH VARDEMAN.

JEREMIAH VARDEMAN was once a proclaimer of the ancient gospel. His reputation as a preacher is fresh in the memory of all the Baptists in Kentucky. No man was a more powerful exhorter than he. He was not embarrassed with the nice distinctions that perplexed the old Calvinian school. He could act the part of a good Methodist while he was in the General Union; and could fling his thunderbolts in the face of transgressors, and shake the souls of the stout-hearted and far from righteousness, by holding them over the fiery lake, and making them hear the groans and agonies of those fast bound in chains of endless despair. He could make sinners feel "the red hot ploughshares of almighty wrath" rending their flesh and blood.

Once upon a time he became more cool and rational, and undertook to preach an immediate remission through faith and baptism. On a visit to his hospitable mansion in the month of November, 1826, amongst many entertaining anecdotes, he related the following:

"Brother Campbell, I have incomparably more pleasure in baptizing persons now than under the old dispensation. I feel that I am now doing them an essential service. The last two persons I immersed, I immersed them for the remission of sins, and I had more pleasure in doing it than I ever experienced in all the baptisms of my past ministry. I thought there was something in the institution worth the trouble and worth the contending for. But, really, the old system seemed like fighting for a ceremony.

"But I must tell you of a rencounter which I had with a Catholic clergyman a few months since. The Right Rev. Mr. from Bardstown, do you know, had the audacity to come over into my bounds, and right in the field of my labors, began to hold forth the rank doctrine of Catholic absolution. He contended that he and his brethren had the power of forgiving sins, and proved it all by scripture. Well, thought I, my good sir, I will return the compliment.. A few weeks after, I sent on an appointment to Bardstown, and had it publicly announced that I was going to prove that the Baptist ministry had as much power of remitting sins as the Catholic ministry.* I went on at the time appointed, and was very courteously received by the whole Catholic priesthood belonging to the establishment in that place. My text was, "Whose sins soever you remit, they are remitted; and whose sins soever you retain, they are retained." My method was to show

"1. That the Lord had conferred on Peter this power.

"2. That Peter did remit and retain sins when first he announced the gospel. He proclaimed remission to all who were penitent and were baptized, and condemnation to them that would not repent and be baptized.

*No doubt but such strong and unguarded expressions concerning remission of sins, the power of remitting sins, and washing away sins in baptism, have been most prejudicial to the cause of truth, and given a pretext to the opposition for their hard speeches against the pleadings of reformers.-Ed.