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Greek Lex. under the same word, says,-"To_care, to be anxiously careful." Our Translators render it by being careful in Luke 10. 41. Phil. 4. 6. but in other texts by "taking thought. "It is thus in Matt. 6. 25., and I must confess these have long appeared to me some of the most unhappy translations in the whole of the English Bible; since the texts thus rendered by seeming to enjoin what is plainly inconsistent with the present condition of humanity, are apt to make men less scrupulous in repressing that anxious solicitude about worldly things, which is indeed absolutely forbidden to Christians in these very texts. But though I speak thus freely, yet I would by no means be understood as arraigning either the learning or the fidelity of our excellent translators in these instances; but am inclined to think that, at the time our last translation was made, the phrase to take thought did generally denote to take anxious thought, or to be anxiously careful. In the original Letters published by John Fenn, at the end of Letter 41, I find, "Also ye shall be of good cher and take no thought. April 14. 1371. In Shakspeare's Julius Cæsar, Act 4, scene 1, towards the middle: "If he love Cæsar, all that he can do is to himself take thought, and die for Cæsar." And in the life of John Fox we read, "He would at no time suffer the care of a private estate to enter his mind, much less that he should by taking thought for his household affairs, be overcome or drawn aside". So our translators, 1st. Samuel 9. 5., use taking thought for the Hebrew equivalent and in c. 10. 2. by "sorroweth;" and in Psalm 38. 18. by "sorry. "This Hebrew word, evidently exactly corresponds with the Greek word, under consideration._The best Lexicographers give its meaning thus, "anxiety, alarm, dread, see Exek. Iv. 16, xii. 18, 19., and Prov. xii. 18., where it is rendered "Heaviness in the heart of man maketh it stoop". Albert Barnes too, quotes Bacon in proof of the same. "Haweis died with thought and anguish;" and, Tyndall quoted above uses thought as synonymous with care, and renders the 27th. verse of the 26th of Matthew "Which of you though he toke thought;" and the Gen. ver., though it has careful and care in the 25, 27, 28, and 34th verses, yet in verse 31 they have substituted thought, thus,-"Therefore take no thoght." Our last authority shall be the recent edition of the "Imperial Dic.," published by Blackie and Son. Under thought is given,-"solicitude, care, concern." It also quotes in illustration the above passage from Bacon. From such an accumulated amount of evidence it will be obvious to the most superficial reader that there is no fault in the injunction of Jesus as it passed from his lips, nor yet in the translators of our English version; but, that the fault rebounds upon those who are either ignorant of their own language, or so malignantly disposed towards the Bible, as to say all manner of evil against it falsely.

That the above interpretation in defence of the teachings of Christ, has not been foisted in, in order to meet the inbblings of the secularists, or infidels of any other name, as is sometimes asserted, will be evident from the fact that some of the proofs are more then three centuries and a quarter old; consequently, many years previous to the appearance of the version to which objections are made, The lesson taught is a plain one, a necessary one, a merciful one, and a wise one, becoming the greatest of teachers. Its nature is indicated above. Improvidence is not encouraged but discouraged. Wise fore-thought is not forbidden by Jesus; but carking, distracting care is; such as divides the mind, and renders the subject of it unhappy, enervating, tearing the flesh from the bones. That distrust of an overruling Providence, which distinguishes the infidel from a Christian. "That care, says Wesley, "which sad experience shows. wastes the blood, drinks up the spirits; which anticipates all the misery it fears, which poisons the blessings of to day, by the fear of what will be on the morrow; which cannot enjoy the present plenty, through apprehensions of future want." No longer then, Christian, take part with unbelievers in distrust of your God. Do your endeavours to "provide things honest in the sight of all men," to "eat your own bread," and confide in a Father's care all-loving-all-wise.

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Marvel not when his dispensations here'
Unequal seem. What though disorder reigns?
He still presides and with unerring hand
Directs the vast machine. His wisdom can
From discord harmony produce; and make
Even vice itself subservient to his end:
With patient mind thy course of duty run:
God nothing does *

But thou wouldst do thyself, couldst thou but see
The end of all events as well as he".

J. B.-Manchester.

PROPOSED CHRISTIAN DEFENCE ASSOCIATION.

I am not aware of the existence of any Society having for its particular object the "defence of Christianity, and the exposure and criticism of Infidelity." Is it not most desirable that we should at once have one? We have our Protestant Defence Societies, our Church Defence Societies,-and our Anti-state Church Societies,-all having an express object in view. Infidels have their Secular Societies and Socialist clubs, all having it as their main object to endeavour to undermine Christianity. Why should Christians be behind, therefore, in forming a Society whose object should be the "defence of Christianity," against the attacks of modern Infidels.

The principal means which I would suggest should be made use of would be -the distribution of Anti-Infidel tracts-Inquiring classes-Weekly Lectures and Discussions, especially for the Working Classes.

The Society, if the funds permitted, might also employ a Missionary expressly to go about combating Infidelity, and exposing the trickery of modern Infidels. In framing the Rules, I would suggest that there should be embodied in one of them a doctrinal basis, so as to include not only those, but all those who hold the fundamental and distinguishing doctrines of Christianity.

I think the Annual Subscription should not be fixed at more than 5s., so as to allow Working men to join without any monetary barrier, such as there is in many of our large societies.

There should be a Parent society formed at once either in London or Liverpool, or some other large town, so that it might have branches in other places; all forming one grand alliance. If any of your Liverpool readers are disposed to form one here, I have no objection to lend them a hand. If they will address a letter to me at the office of your Liverpool agent, 90, London-road, on the subject, no doubt we can do something soon.

IS THERE MERCY FOR ME?

OBSERVER.

Liverpool, November, 1854.

DEAR SIR, I am now twenty-eight years of age, and when I look back for the last twelve years, there is nothing calculated to give me a moment's pleasure; all is dark, all is dreary, all is sinful. There was a time when I enjoyed sweet communion with God, and knew by happy experience that God for Christ's sake had pardoned all my sins; my soul was made unspeakably happy, being in possession of a peace which passeth all understanding; or in other words, I became a new man in Christ Jesus, for all old things had passed away. But it is not so now, and the fact of being once a Christian, and having such enjoyments, has destroyed my capabilities of worldly enjoyment, and gives birth to such desponding thoughts, as can scarcely be described,

I would through you, Sir, inform the young of your congregations the rock on which I split, viz:-NEGLECT OF PRIVATE PRAYER-neglect of the very source whence we receive strength to overcome the world, the flesh, and the devil. I fell by little and little until sin, as it were, became natural to me, and I drank it in like a flood. There is scarcely a crime of which I have not been guilty. O, Sir, tell me is there mercy for such as me,-one who knew his duty and did it not. I am half inclined to think that there is. The Sermon you preached last Sunday week, brought forward and exhibited the loving kindness of God in such a forcible manner, that a ray of light burst in upon my soul, and I have almost dared to hope amidst my doubts and fears. But that sermon has had other effects besides these. There were men present-stout, able-bodied men, that would consider it unmanly to show any signs of weakness, but the lookers-on would observe the silent tear gushing forth and rolling down their manly cheeks; evidently the outward signs of deep heart-felt sorrows, or delightful joys. One young man with whom I am intimately acquainted informed me that after returning home, before retiring to bed, he got down upon his knees for the first time the last seven years, and all he could say, was (although there for an hour and a half,) 'Lord teach me how to pray.' And this young man, sir, was previously a confirmed Infidel, very intelligent, and had a mode of placing things in a light so strong, as (in my opinion) throws Barker entirely into the shade. I scarcely know how to come to a close, nor yet what led me to write my own case, but that I had not an opportunity of conversing with you privately when here.

And now I must beg, sir, that you will excuse the garbled manner in which I have put things together, for I am only a poor working man, belonging to that class of men, viz: working bakers, who have not the opportunities offered them of improving their minds which most men belonging to other trades have. I likewise beg to apologize for the writing. It was my intention when starting of making it as plain as I could; but time is on the wing. It is now nearly ten o'clock; I have to be at my work at two o'clock in the morning, so I must now bring this note to a close by subscribing myself

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Yours, respectfully,

*

*

Your letter deeply affects me, and at the same time fills me with hope for you. Apology was needed, neither for the act, nor the manner of your writing to me. An opportunity of being of service to my fellow-men never comes unwelcome; although a frequent pressure of duties too often prevents that promptitude in reply, which is so much needed when men's eternal interests are at stake. A working man can understand this, if others cannot; and I feel assured that I shall not in vain throw myself upon your generosity for an interpretation of my silence. The manner of your writing, both mechanical and mental does you credit, and makes it manifest that you have well-improved some of your leisure moments. If indeed, as you tell me, many of them have been lost in listening to lower calls; there is a forgiveness for the past, the enjoyment of which will give you strength and heart for the cultivation of your higher nature; and you will find that, under the sunshine of mercy, your intellect, as well as your affections and conscience, has its most rapid growth.

All the more is this required, that there is so much depressing in your physical condition. It is humiliating to reflect, that, in this age of boasted civilization and refinement, there should be a class of men so numerous as that to which you belong, subjected to so many and terrible privations. It speaks loudly of deep neglect, if not of criminal selfishness, somewhere. Such

protracted labour, and the physical debility which it engenders, must expose working bakers to those powerful temptations to dissipation and recklessness, which to so wide an extent abound in all our large towns. Their condition demands not the barren sympathy merely, but the instant and vigorous aid of their fellow-countrymen. With that aid, and determined resolution to be free on their own part, the day of their emancipation will speedily dawn.

I am thankful that you have a clear conception of the way in which you lost that deep spiritual peace which you once enjoyed. Communion with God is as essential to spiritual life, as daily bread is to physical. And your conviction of this will lead you to the only source whence you can draw supplies of strength for the hour of need. The gloom, the desolation, and the sin of the past have all sprung from forgetfulness of the true character of God, and and from ceasing to hold fellowship with Him, in whom, spiritually, 66 we live and move and have our being." It is well that memory robs sin of its pleasures, and hedges up your way, if you would again be happy, to that "fountain of living water, " where alone you can quench your thirst. You have felt the bitterness of alienation from God, and have for yourself solved the problem, "Is it possible for man to find his highest good without possessing the friendship of his Creator ?" You deeply feel how, like a vessel without rudder or compass, a man "wtthout God in the world," drifts away into the loneliness and darkness of spiritual death. In many cases losing all self-control he is driven upon the rocks of recklessness, and at once makes shipwreck of character and peace. You wish through me to inform the young of the congregations that I have the privelege of addressing, of the rock on which yon split. This to some extent I have done; but more fully to make your case a beacon, whose lurid beams, thrown athwart the horizon of the future, may warn the unwary voyager, I have taken the liberty of publishing your letter with this reply. Many a young man will learn from it the danger of a self-reliance that does not originate in reliance upon God, and the evil of restraining prayer before him. will show how little are to be trusted for purposes of morality the unsubdued and unregulated impulses of our own nature. There are youths who seem to think it wise and fashionable to talk largely of virtue as independent of scriptural religion. Your case will go far to convince them, if they think at all, that real religion is the surest guarantee, and the only foundation of a true and a heart-morality, and they will dread a loss of the fellowship and friendship of God, as threatening to undermine the basis of noble, and unselfish character.

It

You ask if there is mercy for you. Doubtless, my friend, there is abundant mercy. Amid your wanderings and your sufferings Jehovah has never forgotten you. Strong as has been your opposition to his will, stronger far has been his compassion toward you. Deep as has been his abhorrence of your sin, equally deep has been his sympathy for your soul. His is a love which many waters cannot quench, and which delights to be merciful-a practical love, which wearies not of blessing its enemies, till that blessing no further avails, and the highest good of universal being demands that justice shall take its course. Conceive with what feelings will a noble father receive a repentant prodigal, and you may have some faint idea of the joy with which you will be received by the everlasting Father. Nor does justice, great as has been your guilt, interpose any barrier to your acceptance and forgiveness; for every demand of law has been met and satisfied by the voluntary self-sacrifice of God manifest in the flesh.' This historical manifestation of pardon is the very thing which your case so loudly demands. How vain would it be to tell you to improve the future, if you are haunted by the memory of the past, and that remembrance is unaccompanied by those thoughts of pardoning mercy, which will fill your heart with a holy contrition, bind it with stronger ties to God and to duty, and brace it with a firmer resolve, and a mightier strength, always to do that which is well-pleasing in his sight.

No, my friend, you must not despair. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." "He is able to save unto the uttermost those who come unto God by him, seeing he ever liveth to make intercession for them." For yourself, look upon him in this glorious_relationship; regard him as your Saviour, and the "peace which passeth understanding" will again overflow your heart. Think of your God as revealed to you in Jesus of Nazareth, and the faint ray which has begun to dawn upon your soul will brighten to the full noon-tide of perfect confidence and unbroken repose; and saved from the consequences of sin, in the strength of the Divine Spirit, you will triumph over its power; your heart will be full of gratitude, your lips of praise, and your life of service to God and man.

Be assured I shall ever be glad to hear of your well-being, and

ready to help you under any difficulties, and believe me

Yours, very truly,

PASTOR,

Sunbeams of Thought.

PEASANT PIETY.

Sublimer in this world know I nothing than a peasant saint, could such now anywhere be met with. Such a one will take thee back to Nazareth itself; thou wilt see the splendour of heaven spring from the humblest depths of earth like a light shining in great darkness.—CARLYLE.

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