The Bishop's note on Ps. xxv. 14, is an example of the manner in which any language may be interpreted agreeably to an assumed hypothesis: Even to his translation we must object, as exhibiting a disregard to the Hebrew idiom. Those of our readers who are in any degree conversant with the Oriental dialects, will instantly perceive the correctness of Mudge's version, "his own self shall rest quiet in plenty." We add the first sentence of the note of C. Rosenmüller, “ ipse, ut alias crebro, loquendi usu, etiam Arabibus recepto." We сору Dr. H.'s translation of the hundredth Psalm : "Full Chorus. The omission of the word during in the second clause of the fifteenth verse, the substitution of the technical vet vague, unmeaning noun operation in that which follows, and the use of the terms sweet savour in ver. 17 (not to speak of the paraphrastical and am biguous expression, the work we take in hand), betray a greater love of novelty than of accuracy. On consulting the original, we would render the former clause of the sixteenth verse thus: "Let thy glorious work be shewn to thy servants." The Hebrew substantive is characteristically employed to describe signal and miraculous effects of Divine power: and he who doubts whether King 1. Raise the loud peal to Jehovah, all the James's translators or Bishop Horsley earth. have given the just rendering of the first words of the seventeenth verse, should be referred to the Supplem. ad Lexic. Heb. of Michaelis, pp. 1649, 1650. This translation of the Book of Psalms, is little calculated to assist the learner of Hebrew or to gratify scholars of a higher standing, but, probably, will be acceptable to a numerous class of persons whose knowledge of sacred literature is very imperfect, and whose theology consists in mysticism. Hoping to derive some assistance, in different class, we embrace this opporour own studies, from readers of a tunity of suggesting a few hints and inquiries on texts occurring in the Psalms: xviii. 23. "I was also upright before him:" 30. "As for God, his way is perfect." In both verses the original word is the same; and has been well translated It " by Mudge, uniform. properly signifies" says that acute and learned critic," whole, perfect, sincere, uniform, and of a piece; wholly devoted to God without any mixture of idolatry and disobedience." In the former text Mendelssohn has it: "Mein herz ist is UNDIVIDED with him. ungetheilt mit ihm," literally, my heart We meet with the very same expression in Gen. xxv. 27, "Esau was a cunning [a skilful] hunter, a man of the field: and Jacob was a plain man, dwelling in tents." But in what sense was Jacob a plain man, as opposed to Esau? Not in disposition; for he was treacherous and intriguing-not in respect of his wants and manners; at least, there is no evidence to this effect. Translate the clause then, "Jacob was a man UNIFORM in his way of life." While the pursuits of Esau, as a man of the field, were greatly varied, those of Jacob, dwelling in tents, were few and similar to each other: he was a shepherd and perhaps a herdsman, but nothing more. Thus the force of the original term is preserved, and a consistent, intelligible sense, given to the passage. There is no speech, &c." Better, no speech and no language, their voice is not heard. Yet their sound, &c. and so Rosenmüller, Horsley and Mendelssohn. The contrast, too, is admirably preserved in the paraphrase of this Psalm by Addison. xxxiv. 16. "The face of the Lord, &c." Some years since, we had marked this verse as intended to be read in a parenthesis: and more recently we have been gratified by perceiving that Mudge considers it in the same light. lxv. 12. "the little hills rejoice, &c." Should it not be, gird themselves with joy? So Rosenmüller, sese accingunt, and Mendelssohn, gurten sich. xc. 9. a tale. Compare with this passage Job xxxvii. 2, "the sound that goeth, &c." The Hebrew word is the same in both these texts: Mudge renders it, a sigh, Geddes, a breathing. The general sentiment is illustrated by Homer, Odyss. vii. 36, ώσει πλερον με νοημα. A thought, indeed, as it exists in the mind, is not necessarily fugitive: yet the sound, whether loud or soft, which conveys it, vanishes in a moment. civ. 14. "herb, for the service of man." We are of opinion that the parallelism requires herbs for the animals which serve mán." See Rosenmüller's note (in loc.) and Lettres De Juifs, &c. Vol. II. 413, 414. This beautiful Psalm celebrates creation, in it's SUCCESSIVE appearances. cxlvii. 9. "the young ravens, &c." The common rendering is tame and vague, and the subject and construction of the verse demand another translation; 'He giveth to the beast, his food, To the young ravens, what they cry for. "Aux petits du corbeau l'aliment qu'ils demandent par leurs cris." The French Genev. Vers. Consult, too, Rosenmüller (in loc.), and Michaelis' Epimet. ad Lowth. Prælect. xix. We conclude by requesting some of our learned correspondents to favour us with a translation of Psalm ci. particularly of the second verse. This and many other difficult parts of the book, are entirely passed in silence by Bishop Horsley, ART. II.-Sermons, on Various Subjects. By the late Richard Price, D. Ð. F.R.S. London: printed for Longman and Co. 1816. 8vo. pp. 404. OUR UR desire of possessing another volume of Dr. Price's Sermons, is at length gratified. A more welcome communication could not be made to the admirers of enlightened piety and of Christian eloquence. The talents of this illustrious man, as a preacher, were of the first order: and his discourses are models for addresses from the pulpit. His subjects the most solemn and interesting truths of religion-come home to every man's business and bosom. He wastes no time in elaborate or misplaced critical disquisitions, but proceeds without delay to state his purpose and unfold his plan. His style is easy and simple, yet dignified, energetic, affectionate and fervent; level to the understandings of his hearers, and penetrating their hearts. In a greater degree than we commonly observe, he employs the language and the manner which are appropriate to compositions of this kind. Sermons demand the use of. the pronouns I and you a decent familiarity becomes them, and the speaker must on no account overlook his relation to his audience. It is unjust and irrational to suppose that egotism consists in the frequent recurrence of the monosyllables which we have just mentioned; this weakness being rather chargeable on the speaker who restlessly and circuitously avoids these words; as the effect of his thoughts being turned perpetually_to himself. Who imagines that Dr. Price was an egotist? : We shall now proceed to an analysis of the contents of this volume, which is edited by Mr. Morgan, and introduced with a suitable and modes preface. the 66 In No. I. (from Matt. xi. 25,-"I thank thee, O Father, &c.") Dr. P. discourses" on the character of the apostles and first disciples of Christ, and the wisdom of preferring them to the more learned and wealthy men of the world in propagating his religion." The preacher's intention is to shew who are meant by the wise and prudent as opposed to babes; and then to inquire upon what particular reasons our Lord's thanksgiving on this occasion is founded. By babes we are evidently to understand such men as apostles and first disciples:" these were likely to be free from all the prejudices of the wise and learned, and therefore would necessarily be more open to instruction, and less in danger of mixing any thing foreign and corrupt with the Christian doctrine. It was essential, too, that the persons whom our Saviour chose for the purpose of diffusing his gospel should attend him constantly during the time of his ministry. Besides, there is scarcely an argument for Christianity which does not receive additional strength from the consideration of the meanness of the instruments by which it was established in the world. "But there is reason to think," says the preacher," that what I have hitherto insisted upon, is not all that our Lord had in view in the words I am considering. By the wise and the prudent, he meant not merely such as possessed the wisdom and learning of the times, but also the men who were proud and conceited on that account, and under the influence of those vices which are sometimes united to wit and learning. By babes, on the coutrary, it is evident, that he meant not merely persons destitute of the wisdom of this world, but also the meek, the modest and humble. **** He did not mean to prefer ignorance to true knowledge, or a weak to a sound judgment. It would be in the highest degree unreasonable to suppose this. But his intention was to express a preference of honesty and simplicity without learning, to learning without honesty and simplicity." In illustration of his comment, Dr. Price appeals to Matt. xviii. 1, 2, 3, Except ye be converted, and become as little children, &c." The whole of this able and useful discourse is admirably calculated to evince the truth of the gospel, and to recommend it's characteristic temper. In the follow ing sentences we discern the spirit of the preacher : "The best disposition of heart may be joined to the richest furniture in the head. We may be children in respect of modesty, and lowliness, and teachableness, and yet men in understanding. We may be knowing and learned in the highest degree, and, at the same time, humble, meek, candid, and void of guile and prejudice.” Such was Dr. Price himself! We could wish this discourse to be repeatedly and attentively perused by every minister of religion, every student and every private Christian. The next in order (from 1 Corinth. xiii. 11. "When I was a child, &c.") is on the "analogy between our present state and a state of childhood." For example, "Our present existence, compared with duration, of improvement, and of power our future, is a childhood in respect of it's and dignity: it answers also to the idea of a childhood, as it is an introduction to, and a state of education for, another and a higher state. Man's existence is progressive. This life educates us for another by means of the instruction and the habits which are the necessary consequence to all of passing through the present world. As children are trained up by restraint and correction, the tendency of which they do not see, and which therefore they are apt to think hard and severe, so it is with us as probationers and candidates for eternity. This account of human life, leads us to reflect on the wisdom of God, in ordering the scenes of our existence. It should teach us patience under the trials of life, and reconcile us to all present difficulties. And hence we should be rendered earnest in our endeavours to make this life what it is designed, a preparation for a better life. Lastly, we should bless God for giving us our present existence-the first step (so we may make it, through God's help) of an endless progress in dignity and happiness. "This is indeed," says the preacher, "a transporting prospect. But remember, brethren, that the more transporting it is, the more alarming is the reflection, that, like the prospect granted to Moses, on mount Pisgah, of the land of Canaan, danger of losing. God's goodness in it is a prospect of happiness that there is giving us our existence is, I have said, unspeakable. But it is a gift that may possibly be withdrawn. Vice throws a cloud over this extatic prospect. loss of those thoughts that wander through The eternity may be the appointed punishment of a course of wickedness. Some indeed assert the contrary, and tell us, that through the great Redeemer there will be (after a series of future punishments) a final restitution of all to happiness. Nothing can be more agreeable to my wishes and feelings than such a doctrine. But I must not suffer my wishes to command my conviction. I want more evidence in this case. Though eternal torments cannot take place under the government of a benevolent Deity,-final destruction may. I tremble, indeed, when I make these reflections. I am frightened when I think of the possibility of their being just!" Everlasting punishment however and "eternal torments" are distinct considerations. There is, to say the least, a possibility that privation, that inferiority of rauk, improvement and excellence, may be an everlasting consequence of habits of sin. Now this, assuredly, is punishment. Men may be punished even when it would be inaccurate to affirm that they are tormented, either physically or mentally. This remark, if we mistake not, will go far towards settling a voluminous controversy, and vindicating and illustrating the language of the sacred writers. The third and fourth sermons (from Matt. vii. 21. "Not every one that saith to me, Lord, Lord, &c.") are "on the greater importance of right practice than of a sound faith in religion." From the text Dr. Price discourses on "the nature, the evidence, the importance, and the consequences of the following truth, that there is nothing fundamental in religion besides sincerely desiring to know, and faithfully doing the will of God." Had more than this been fundamental, our Lord would certainly not have expressed himself as he does in the above passage. A sincere desire to know and to do God's will, is a sure preservative from all dangerous error: a disposition to receive whatever in formation he is pleased to give us, may be considered as equivalent in every instance to a right belief. The very purpose of all religious principles is to produce this temper of mind. And if faith were more essential than practice, dreadful would be the condition of human beings. Our acceptance, in this case, would be our power, and on which our wills could have no influence. Numberless diversities of opinion prevail among mankind. Yet experience teaches us that true worth and piety are not confined to any one religious sect. Still, there is an important difference between doctrines. And though our acceptance does not depend on our taking always the right side, it does however depend on our taking always that side which appears to us to be right, and not leaving ourselves to be carried away carelessly to a conformity in religion that our hearts disapprove. Obvious and important are the uses of the doctrine inculcated in these two discourses. It is fitted to administer great comfort to us, amidst the darkness of this world, and the diversities of opinion among our fellow Christians. In the next place, it has a tenit be instilled into every heart, it would dency to promote our charity. Could root out of the world all intolerance and persecution, and, consequently, do the greatest service to society. But, while we avoid narrowness, we should take care to retain piety: while our religion is liberal, it should, at the same time, be ardent. "Whatever is fundamental," adds Dr. Price," is so evident that it must of the propositions "that Christ was be universally received." Accordingly, sent of God to be the Saviour of the world-that he worked miracles-rose from the dead, and ascended to heaven that he will hereafter appear to judge kind will then be raised from death-the world, and that through him manthe wicked punished, and the virtuous established in a glorious immortality”— this preacher affirms, "these are funda mental doctrines of Christianity;—that is, they are so plainly revealed that they are not capable of being denied by any who receive the gospel history." The subject of the fifth sermon (from Philipp. iv. 11. "I have learned, in whatever state I am, &c."), is contentment. This virtue Dr. Price recom mends from the consideration of our subjects of his perfect government; duty to God, and our condition as the from the contrast of our afflictions with our comforts; from the tendency of discontent to level the creation, and to sow uneasiness among all the in connected with things entirely out of ferior ranks of beings; from our unworthiness and guilt; from the design and nature of the present state; from the reflection that the wisest and the best of men have frequently been obliged to struggle with dreadful evils, and that they may not have exceeded us more in the excellence of their characters than in their difficulties and trials; from the short duration of this life, compared with that for which we are ultimately intended; and from the happiness which contentment produces, and the misery occasioned by it's absence. In the sixth discourse (from Jer. xxiii, 24. "Can any hide himself in secret places, &c.") the omnipresence of God is considered: proofs are given of this attribute, and observations offered respecting the manner of it; and the influence which it ought to have on our tempers and conduct is then stated. God's omnipresence is implied in his being the cause and author of all things. Not only must his presence be coextensive with his works, but they owe their preservation to this presence. The necessity by which the Deity exists, can have no relation to one place more than another; while the idea of an unoriginated Being justly supposes that there can be nothing to limit him. As to the manner of God's omnipresence he is present with us, in all we think, as well as in all we do-he is present with us not only by his nouce and his influence, but by his sense-and in a mode in which no other being can be present with us. God is present alike in all places; as much on earth as he is in heaven.. The Scriptural phraseology which describes the Deity as being in heaven, is intended chiefly to express his supreme dominion and sovereign authority. Thus, the expression that Christ is gone into heaven, and is at the right hand of God, certainly signifies no more than that he is exalted to dominion under God; or, as it is elsewhere expressed, that all power is given him in heaven and earth. Since God is equally present every where, we ought not to imagine that our worship of him can be more acceptable in one place than another. Hence also it follows that there can be no other Being who is the proper object of our prayers. The consideration of the constant and intimate presence of the Deity with us, ought to encourage us in our addresses to him. A reverential fear of God should continually possess us; inasmuch as he is always with us. The thought of his presence should deter us from sin. It should support us in the performance of our duty, and quicken us in a virtuous course: and, finally, it should encourage and comfort us under every pain and trouble. This is a very eloquent, ingenious and useful sermon, but fairly exposed, at the same time, to some objections. Part of it, as Dr. Price himself seems to have been sensible, is metaphysical, speculative and abstruse. The clearest, the most practical and advantageous view which can be exhibited of the omnipresence of the Deby, we take to be the following: that there is no spot where his perfections—his power, wisdom and goodness—are not manifested. When we are told that God is present with us "in all abstract truths and possibles," and that "his sense penerates our's," we in vain endeavour to affix to this language any distinct and satisfactory ideas; and, for the moment, we believe that we are listening to a Platonic philosopher rather than a Christian preacher. The method, too, of this discourse, might perhaps have been improved: "the proofs of God's omnipresence," might have succeeded more naturally and conve niently to a statement of the proposition which they were designed to establish. And we are mistaken if the preacher has not in some degree confounded two subjects which, on the principles of sound reasoning, should be separately considered the immensity of creation and the universal presence of the Deity. Self-examination is the important: topic of the seventh sermon (from Ps. cxxxix. 23, 24. "Search me, O God, &c."). The indifference of multitudes to this practice, and the vast moment of it, Dr. Price represents with great fidelity and impressiveness, He then mentions two points which demand our particular notice in the work of self-investigation: these are the purity of our motives and the universality of our obedience. And he concludes by laying down three, rules for the performance of the duty. We should examine ourselves frequently, impartially and devoutly, No day should be suffered to pass without some self-inquiry. When |