CHURCH. A strange "restoration" has been made of the capital C in this word. In Rev. ii, it occurs nine times; in six of them it is spelt with a capital; and in three with a small letter. Can there by possibility be any reason for writing-Church in Smyrna; Church in Pergamos; while in the same chapter we have church of Ephesus and church in Thyatira?

DISCIPLE, also, seems to have suffered by the "restoration” process. The following discrepancies occur in St. Matthew's gospel. In chapter xvii, we find it with a capital in verses 13, 19, while in verses 6, 10, 16, of the same chapter, it is begun with a small d. It is Disciple also in xviii, 1; xxi, 1, 6, 20; disciple in xvi, 21; xvii, 6, 10, 16.

SON OF GOD. In all the other modern editions which we have examined, and they are not a few, this appellation of the Lord Jesus is uniformly commenced with a capital letter. It is so in the following passages of the Testament before us :-Matt. iv, 6; xxvi, 63, 64; xxvii, 40, 54. On the other hand it is printed son of God in the following places:-Matt. iv, 3; xiv, 33; xvi, 16; Luke i, 35. Is that what the committee mean by restoring capitals? The same remark applies to the phrase

SON OF MAN, which, although generally printed as in other editions, with a capital, is given to us with a small letter in the following passages:-Matt. xiii, 37; He that soweth the good seed is the son of man. Matt. xvi, 27; The son of man shall come in the glory of his Father, &c. Mark xiv, 62; Ye shall see the son of man sitting on the right hand of power. It is a matter of no very great consequence, certainly; but why, in these instances, the general rule should have been departed from, contrary to the uniformity of all other editions that we have ever seen, we cannot imagine.

PUBLICAN. To this word, usually printed with a small letter, in the new edition the capital has been restored, and in our opinion with propriety. Unfortunately, however, in Matt. ix, 10, the uniformity is violated, and we have-many publicans and sinners.

SPIRIT. In the printing of this word every thing like uniformity seems to have been set utterly at defiance. In the fifth chapter of Galatians, where, in all other editions the capital letter is used, we have the following unaccountable discrepancies :-Verse 5, for we through the spirit wait, &c.: verse 16, walk in the spirit: verse

17, the flesh lusteth against the Spirit; and the spirit against the flesh verse 18, if ye be led of the spirit: verse 22, the fruit of the spirit: verse 25, if we live in the Spirit let us walk also in the Spirit.

COCK. To this word, in John xiii, 38, the capital has been restored; but in Matt. xxvi, 34, Mark xiv, 30, passages evidently parallel, and where the same bird is undoubtedly intended, the restoration was forgotten.

TESTAMENT. In 2 Cor. iii, 6, we have Testament; in verse 14, testament.

CIRCUMCISED. Gal. vi, 12, they constrain you to be Circumcised. Verse 13, for neither they themselves who are circumcised, &c., but desire to have you circumcised, &c.

SAVIOUR. It would seem as if there could possibly be no doubt of the propriety of commencing this word with a capital. We never saw it otherwise until we read in the edition before us-God my saviour. Luke i, 47.

Book. In Luke iv, 17, we have the following unaccountable blunder; there was delivered unto him the book of the prophet Esaias, and when he had opened the Book, &c. Was not the Book which he opened, the same book that was delivered unto him?

The restoration of italics is another reason given for the publications of the new society. Words thus printed are supposed to be wanting in the original, and added by the translators. How many such restorations may have been made in the Old Testament we have not examined. There are a few certainly, and some of them very curious, in the society's pica octavo.

The Saviour's dying exclamation, Eli, Eli, lama sabacthani is printed in italics in Matthew's gospel, xxvii, 46. Why? Is it not in the original? Certainly it is. But in one of Barker's editions, printed more than two hundred years ago, when the typographic art was in its infancy, this exclamation is given in italic letters, and therefore, perhaps, the committee of three directed their printer to restore them in their edition. But strange to say, in the parallel passage in Mark xv, 34, the same expression is given in the common characters. Surely if the restoration was needed in the one place it was equally necessary in the other.

In Galations i, 8, Any other gospel is printed in italic charac

ter, as though it were not in the original. In the following verse, where the original is the same, the Roman character is used.

Again: The new society give us the superscription written over the Saviour on the cross, in all four of the evangelists, in italic letters. For this we cannot find any reason whatever. Even the

old edition of Barker (1612) does not fall into this absurdity. The new society has indeed the merit of being uniform in this matter, praise which, as we have seen, can be very seldom awarded them. We would suggest the propriety of adding to the society's commentary, in the next edition, a note explanatory of what is to be understood by words printed in italics in "this version."

Having thus presented the results of our investigations, we leave our readers to make up their opinions, and to pass their verdict upon the American and Foreign Bible Society.

We have endeavored to confine ourselves closely to the object before us, and are, therefore, not aware that any apology is needed for the length of this article. We know that such details as are here spread before him are dull and uninteresting to the general reader; and we can assure him that the task has been by no means pleasant to the reviewer. But although our time might have been more agreeably occupied, and these pages more profitably filled with the discussion of some other subject, the cause of truth demanded that such serious charges as have been brought against the three prominent Bible institutions of our globe, should be rigidly investigated. Christian courtesy, moreover, seemed to require that the magnificent pretensions of the new society should be weighed in the balances; and that those pretensions should be carefully compared with the actual results. Without such examination, the intelligent and candid reader could not certainly be prepared to decide, whether he ought in justice to allow the claims of our Baptist brethren, or to inscribe upon the forehead of their precocious bantling-TEKEL.

VOL. I.-36

F.

ART. IV.-The Analogy of Religion, natural and revealed, to the Constitution and Course of Nature. By JOSEPH BUTLER, LL.D., late Lord Bishop of Durham. New-York and Boston, 1833.

SIR JAMES MACKINTOSH, in his View of the Progress of Ethical Philosophy, says, "This great work on the Analogy of Religion to the Course of Nature, though only a commentary on the singularly original and pregnant passage of Origen, which is so honestly prefixed to it as a motto, is, notwithstanding, the most original and profound work extant in any language on the philosophy of religion." Our principal object in this paper is, to introduce the book more generally to the notice of ministers of the gospel, and recommend it to their frequent and patient examination. We ourselves have read it several times, and always with enlargement of views, increase of faith, and improvement of heart. Our introduction to it was singular and impressive. It was at a time when we were passing from impetuous youth into manhood, with a bosom beating high for the acquisition of knowledge and the improvement of the mind. A friend, looking into his library, said, "Here is a book which I purchased some time ago, having heard it recommended as one of the greatest of this or any other age: I have commenced reading it twice, and have twice desisted. It made my head ache: I cannot comprehend it. I will give it to you, if you will study it." We received it, little knowing what a treasure we had acquired. If a very sensible clergyman could say to a young theological student who was reading with him, "I recommend you to study the Bible and Shakspeare thoroughly," we will take the liberty of adding to this recommendation, the patient and thorough study of Butler's Analogy. The study of the Bible will teach us our duty toward God, each other, and ourselves, and assure us of immortality and eternal life: the study of Shakspeare will disclose to us all movements of all hearts, and furnish us with the natural and expressive language of passion and feeling: the study of the Analogy will convince us, that what religion teaches is in strict accordance with what we know by experience to be wise and good in the established constitution and course of nature.

It was a piece of great good fortune to the world that Joseph Butler was born at the close of the seventeenth century, (1692,)

during the development of those terrible elements which were shaking all Europe, which had already, in England, brought the first Charles to the block, produced and destroyed the commonwealth, banished the Puritans, and given birth to Quakerism, the opposite extreme of the pomp and ceremony of the Church of England; and which, in France, had brought about the horrible massacre of the Huguenots on St. Bartholomew's day, and was shortly to explode in the still more horrible French revolution. There are occasional periods in the progress of civilization marked with an irresistible power which loosens the foundations of society, unsettles the weak, destroys the unsound, and even puts to the severest test the strong and permanent, and thus develops the extremes of human nature. Hence this period is remarkable for the most splendid array of the brightest names in every department of literature, science, religion, and politics and for every thing that is revolting and terrible in the history of humanity. These results are perfectly natural, and can be easily explained when past, and might be as easily anticipated by an enlarged and well-instructed mind placed in the midst of the forming elements.

During this eventful period, the entire mass of European mind was quickened beyond any example in the history of the world. It was pregnant with inexpressible feelings and brilliant thoughts. Men speculated on all subjects with great freedom and power, and acted with precipitancy and impetuosity. There was no mediocrity in either evil or good. Every thing was subjected to the test of a violent and rigid examination. In this general state of mental excitement and overstrained action, the public mind took a distinguished turn in favor of literature, science, and politics; and finding new and enchanting fields opening indefinitely in these several directions, the master spirits of the times walked forth into them with a freedom and success until then forbidden by the popular sentiments of religion and the disciplinary forms of the Church, which had for centuries restrained and guided public sentiment. Amid their ecstasies in this new world of liberty, literature, and science, is it at all surprising that the public feeling and judgment should first call in question and then reject Christianity, to which had been referred the degradation and slavery of Europe for many centuries? The peculiar state of affairs in England facilitated this