of the word "damnation damnation" to judgment, the omission of the word "unworthily," and the discerning the body. The word "damnation" here is said to have given great offence, as deterring people from partaking of the Lord's Supper who feel themselves "unworthy" to partake of it, and who would therefore incur "damnation" if they did. If this were the meaning, damnation would not be the word. On the contrary, they that consider themselves "unworthy," they who are lamenting their condition, as "poor, and maimed, and lame, and blind,” are they who are especially invited and welcomed. The centurion, who would not ask our Lord to enter his house; the woman afflicted with an issue of blood, who felt herself unworthy to touch our Lord, but contented herself with touching only the hem of His garment; the Publican who stood "afar off;" the Syro-Phoenician woman, who likened herself to a pariah dog-these, and such as these, are those who are especially invited, especially commended, and especially blessed; for our Lord came not to call the self-righteous, but those who acknowledge themselves as sinners. The word is not therefore for them; far from it; but it applies to those who are trusting in their own righteousness, or to those who continue to partake of the Lord's Supper from custom, in remembrance of His death, while they disbelieve in the atonement of His blood. Is this unreasonable, or unlikely? "He that despised Moses' law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified (or, would have been sanctified) an unholy thing, and hath done despite unto the Spirit of Grace?"

The second alteration is not less dangerous. For, by omitting the word "unworthily," which is so necessary, and so confirmed by verse 27, "Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord;" and thirdly, by altering the final words to, if he discern not the body;—much "greater offence" would be given to Christians; as the sentence, according to the Revision, would then be interpreted

according to the Romish belief, and being regarded as the unadulterated Word of God, would confirm them in that belief, that they who partake of the Lord's Supper are damned if they do not believe in the doctrine of Transubstantiation!

xv. 49.—“ And as we have borne the image of the earthy, we shall also bear the image of the heavenly." The note says, "Many ancient authorities read, let us also bear'

Like the alteration in Rom. v. 1, 2, the affirmation and promise is changed into the mere expression of a wish. The alteration is the result of a single letter.

2 COR. v. 14.-" For the love of Christ constraineth us: because we thus judge, that if one died for all, then were all dead."-that one died for all, therefore all died.

The natural construction of this emendation (!) would signify that Christ died for the sin of the whole world, therefore, we all died for sin. But of course this is not what the Revisers mean. They mean that Christ died for sin: therefore we all died to sin in our baptism. But St. Paul does not say this, although it is a very necessary thing that we should die to sin. He argues that the very circumstance of Christ's dying for our sins, shows that but for His so dying, we should be dead in our sins; and that we were so dead before He resolved to die for us. So far, however, from the Revisers considering themselves in error, one of their body says, the Authorized Translation "completely ruins the sense" ! 1

GAL. ii. 16.—"Knowing that a man is not justified by the works of the law, but by the faith (or rather, by faith) in Jesus Christ."-save through faith in Jesus Christ. See remarks on Jas. ii. 24.

From this alteration it would appear that a man is justified by his own works, provided he believes in Christ; whereas the same verse goes on to say, "we have believed in Jesus Christ,

1 Companion to the Revised Version, p. 134.

that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." In all his Epistles St. Paul declares salvation to be "the gift of God." What does he say in the following chapter, v. 11? "That no man is justified by the law in the sight of God, it is evident: for the just shall live by faith." The author of the Companion has not eulogized this alteration. The Revisers have put in the margin, but only, which is even more emphatic than the Authorized Translation, and opposed, like the two Poles, to the text of the Revised Version.

iv. 22, 23, 30, 31.-" bondwoman "-handmaid

By this mischievous alteration the Revisers have destroyed the connection and teaching of the whole chapter with the chapter which follows, in the first verse of which we read, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage." It is most important that we should preserve this distinction, which St. Paul so laboured to enforce. As the children of Israel, when Moses was taking them to the promised land, longed to go back into slavery in Egypt, so too many of us in the present day long to go back into the bondage of works, (before grace, and not after grace, see Art. XIII.,) when Christ offers us the freedom of the Gospel.

v. 17.-" For the flesh lusteth against the Spirit, and the Spirit against the flesh and these are contrary the one to the other; so that ye cannot do the things that ye would."—that ye may not do the things that ye would.

One of the Revisers' enters at length into the advocacy of this alteration, showing, or rather attempting to show, that the flesh does not get the upper hand; but what says the following verse? "But if ye be led of the Spirit, ye are not under the law." Does not this show that the flesh, without the Spirit, prevents our doing that which we should? And is not this in perfect harmony with Rom. vii. 14-25? We may readily accept the translation given by the Vulgate and Syriac-" So that you do not what you would:" though the proper translation should

1 Companion to the Revised Version, p. 84.

be-So that you do not what you should. All this shows the necessity of our "striving against sin," so that we "grieve not the Spirit," and what is worse, that we "quench not the Spirit." Eph. iv. 30; 1 Thess. v. 19.

19.-" Now the works of the flesh are manifest, which are these, adultery, fornication, &c." The word "adultery" is omitted.

21. "Envyings, murders, drunkenness. . ." The word "murders" is omitted.

vi. 15.-" For in Christ Jesus neither circumcision availeth anything, nor uncircumcision." The words "in Christ Jesus are omitted.

It is only through Jesus Christ that they became unnecessary.

EPH. ii. 1, 5, 6, 8.-"And you hath he quickened, who were dead in trespasses and sins; ... Even when we were dead in sins hath God quickened us together with Christ, -by grace ye are saved-and hath raised us up together"—and you did he quicken. . . . even when we were dead through our trespasses. . quickened us.... See remarks on Rom. v. 1, 3.

and raised us Can it be supposed that the whole Ephesian Church was quickened, or brought to eternal life, at any one moment, and that after the first converts, no others afterwards arose ; or that St. Paul's preaching was to them only, and not also to any others who should afterwards cast off their sins? St. Paul says

"quickened us," " raised us up: " but St. Paul was converted and quickened before he preached to the Church at Corinth: consequently there must have been a succession of conversions and quickenings, and no doubt some were converted and quickened in consequence of hearing St. Paul's Epistle read to them: so that at the very time that his epistle was being read, the words "you hath he quickened" would most forcibly apply to them, just as equally as to those at Ephesus whom St. Paul first preached to.

—— iii. 9.—“ who created all things by Jesus Christ." The words "Jesus Christ" are omitted.

14.-"I bow my knees unto the Father of our Lord Jesus Christ." The words "of our Lord Jesus Christ are omitted, although essential to the meaning of the following verse.

v. 30.-"members of his body, (of his flesh, and of his bones)." The words in brackets are omitted.

It is probable that these words were meant by St. Paul to denote the spiritual union between us and our Lord, who is the spiritual or "last Adam," similar to the physical union between our first mother and the "first Adam," "who is the figure of him that was to come."

COL. i. 14. "In whom we have redemption through his blood." The words "through his blood" are omitted. 16, 17.-" For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him."-For in him . . . created through him, and unto him.

See remarks on 1 Cor. viii. 6, and Eph. iii. 9.

ii. 11.—“in putting off the body of the sins of the flesh, by the circumcision of Christ"-in the putting off of the body of the flesh

18.—“Let no man beguile you of your reward in a voluntary humility, and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.”—dwelling in the things which he hath seen,

St. Paul never ceases to enjoin this teaching-"Neither give heed to fables, and endless genealogies, which minister questions, rather than godly edifying which is in faith;""Refuse profane and old wives' fables;" "He is proud, knowing nothing, but doting about questions and strifes of words;" "Avoid profane and vain babblings, and oppositions of science, falsely so called; "Strive not about words to no profit;" "But shun profane and vain babblings: for they will increase unto more ungodliness;" 'Foolish and unlearned questions avoid, knowing that they do