hospitality too was in delightful this occasion, will serve to ex plain, in some measure, the sacrifices made by Mr. Nichols, for the sake of the church at Col harmony with his other excellent qualities. He was "given to hospitality," and never appeared more happy than when entertain-lingham: "I received yours, and ing strangers for the sake of him have since seen and talked with whose servants they were. Thus brother Sutcliff. We certainly using the office of a deacon well, should be glad, for the sake of he purchased to himself a good Collingham church, if you could degree, and great boldness in the comply with their request. The faith which is in Christ Jesus. only objections, which to us appear of any weight, relate to your trade, and religious connexions at Nottingham. As to the first, it is impossible for us, or any other friend, to persuade you to relinquish it. If that be done, it must be a freewill offering of your own to the service of God. All we can say is, if you give up worldly advantages for the sake of promoting Christ's interest, we do not think you will lose by it in the end; though it is likely you may have to wait till your Lord cometh, before your account is settled. As to the second, we doubt not, that the brethren at Nottingham would regret to part with you; but we hope they have so much disinterested regard to the cause of God, as to be willing you should be where you could do it the greatest service. If the above objections stand not in your way, we should be very happy to hear of your acquiescence. Should this be the case, though I get into years, and travelling is a labour to me, yet I should delight in coming to your ordination, if you would accept of my services." In the year 1795 he received from the church another testimony of the estimation in which he was held by them. Perceiving that he possessed competent abilities for the Christian ministry, they conveyed to him an expression of their unanimous desire, that he would devote himself to that work. After much hesitation on his part, and much entreaty on theirs, he consented to comply with their wishes, as far, at least, as his other avocations would allow. His first exertions of this nature were confined to the villages in the vicinity of Nottingham, and to the destitute localities which came within the range of his journies. He was greatly encouraged, while prosecuting these unostentatious labours, by the frequent assurances of success and usefulness which came to his knowledge. But the aggregate amount of good which, in this way, he effected, the revelations of eternity can alone disclose. In the year 1806, the church at Collingham, being then destitute of a pastor, and in a very declining state, invited Mr. Nichols to take From the above communiçathe oversight of them. With tion it is obvious, that the conthis invitation he at length com- duct of Mr. Nichols, in devotplied; and in the summer of the following year he was publicly ordained over them. The subjoined extract from a letter of the late Mr. Fuller, of Kettering, whose advice he had sought on ing himself to the work of the ministry, was in a high degree disinterested. With a benevolence which nothing but religion could inspire, he willingly relinquished a lucrative business, that he might employ his undivided energies in the promulgation of the gospel. It is plain, that both Fuller and Sutcliff looked upon his conduct, in this instance, in the light of a costly sacrifice made for the sake of the cause of Christ. This sacrifice he cheerfully made, and the event has proved, that he was not a loser in the end. But in thus acting, he showed the strength of his love to his Redeemer. He practically said, "What things were gain to me, those I counted loss for Christ." And, indeed, throughout the whole of his life, his disinterestedness was manifest. Whatever other motives influenced him, it was obvious, that gain was not his object-that self was not his idol. In his various efforts for the spread of the gospel, there was a marked oblivion of all selfish consideration. Possessed of ample private property, he not only waived all claim to remuneration for his own labours, but he also generously contributed to the support of many other poor ministers and ehurches in his neighbourhood. And, besides his extensive private charities, he was a liberal subscriber to the various benevolent institutions of the age, especially to those more immediately identified with his own section of the church. His life, indeed, was a standing rebuke to the selfishness of our nature; a living, visible exhibition of that divine benevolence which the religion of Jesus alone can originate and sustain. Nor was he less distinguished by his deep personal humility. Whenever he spoke of himself, and in all his intercourse with others, he discovered the meekness and humility of a child. It was interesting to ob serve how this virtue transfused itself through the whole of his demeanour, and shed a softened lustre over all the other virtues of his character. So lowly was the opinion that he entertained of himself, that he often appeared perplexed rather than pleased, when any particular mark of respect was shown him. Without undervaluing the courtesies of life, he never seemed to indicate the least disposition to arrogate honour to himself, or to assume that consideration to which his worth so justly entitled him, and which all who knew him so willingly conceded, especially during his latter years. There was nothing of the arrogance, nothing of the high-bearing of the proud man discernible in his spirit or deportment. Having long and deeply studied the character of his divine Exemplar, he had become assimilated to the "mind of Christ;" he had learned of Him who was "meek and lowly of heart." But in nothing, perhaps, was our departed friend more exemplary, than in his habitual spirituality of mind. This could not fail to have been felt by all who conversed with him; and it is still more manifest from the records preserved in his diary. From these it is clear, that devotion was the essential element of his being. "He walked with God." Ever conscious of dwelling in the divine presence, he dreaded, as the greatest of all calamities, a state of mind which God could not approve ; he valued, as the choicest of all possessions, the light of Jehovah's countenance, the manifestations of his favour. He watched over the state of his heart, and the working of his thoughts, with the most wakeful solicitude. If, in- Collingham. To that meeting he deed, he erred at all, it was in had looked forward with congoing to an extreme in this point:siderable interest; and when the in attaching too much impor- brethren assembled, his sinking tance to the frames and feelings energies seemed to rally for the of his mind. occasion. With more than his wonted vigour he joined in the services; but from that period his strength gave way, and after a short illness he peacefully expired on Sunday, Nov. 8, 1835, in the 74th year of his age. JAMES EDWARDS. Though greatly enfeebled by the infirmities of age, Mr. Nichols continued to preach till within a few days of his death. The first half-yearly meeting of the Notts. and Derbyshire Association was, at his urgent request, held at ON THE TRANSLATION OF SCRIPTURE. IN religion, as in the study of nature, there are some truths so obvious, and of such common interest, that it is scarcely possible to entertain a diversity of opinion respecting them, without resigning the whole system of Christianity altogether. Some are more obscure; and others are so connected with external and worldly influences, that without any real want of instruction, a diversity of sentiment becomes almost inevitable. Every individual Christian, on entering the church, becomes a student, whose great business is to learn whatever God is pleased to teach, and to obey whatever God has commanded. But, before he has proceeded far in his studies, he finds himself on one side or other of some question which divides the opinions of his brethren. The subject of baptism is not singular, but may serve as an instance. Here the church is divided. One class believes that personal piety is a necessary qualification of the subject, and that baptism is immersion; another class of Christians believe that personal piety is not a necessary qualification in the subject, and that sprinkling is baptism. Each party may be quite satisfied with its own decision, but the inquirer has to form his. I wish to consider, therefore, what would be the duty of these parties in reference to this inquirer, and also in respect to each other. First, then, it is the duty of each party to recognise their common character and condition. They are disciples and servants of Christ, and nothing more. If, therefore, the sprinkler rise up against the dipper, or the dipper against the sprinkler, enforcing his own views and practices upon his neighbour, without producing, by conviction, a change in his opinion, he assumes an undue authority, and does what is unseemly to his fellow-servant, and what their common Lord will not respect belongs to the one is due also to the other, for they stand on common ground-have common interests, and responsibilities. The difference in opinion may, in some respects, be a misfortune; but if it be calamitous, it is their own faults. By far the greater portion of their knowledge is believed and valued by both parties. In the use of this, they may have fellowship with each other; and the charity which is thus cherished, might enable them to bear with patience that diversity of opinion, in which each individual is responsible for nothing but his own faithfulness and diligence. Thirdly. Each party in the church is bound to increase as much as possible the facilities for studying divine truth. By this, the interests of all are promoted, and God is glorified. As often as such efforts are blessed, so as to render a point of difficulty and difference quite clear and satisfactory, those who have to submit and change their views, have received by far the greatest benefit. If, therefore, any section of the church should close a source of information on any point that may be felt to be in be felt to be in danger, the guilt of a double crime will be contracted; first, in the rejection of truth; secondly, in the prevention of its acquirement by others; and if the two parties agree to close up one source of information, they not only reduce themselves to voluntary ignorance, but they also deprive the young inquirer of an advantage bestowed on all by the Author of our mercies. An instance of this folly is seen in the Church of Rome. When that hierarchy had so corrupted its doctrine and practice, that they would not bear investi gation, it was resolved that the Bible should not be read, excepting in a language which few or none could understand, but those who had an interest in perpetuating the errors which had been legalized by human authority. By this means they closed the way of life: first, refusing to enter themselves, and then forbidding other men to enter. At the Reformation, those whom God had raised up for that mighty work, considered this concealment of divine truth a gross violation of divine law. Jesus commanded all men to search the Scriptures; but Papal authority forbade their perusal labouring to reduce the world again to heathen darkness. Hence, the reformers concentrated all their energies, and hazarded their lives to provide for their respective nations faithful translations of God's Holy Word. But when the translators of King James provided the version which is now authorized in England; because there were some Papal errors which that Monarch did not wish to be reformed in the church, they left some parts of the Scriptures untranslated. Those which relate to the constitution of the church were regarded as dangerous, because he believed that where there was no bishop, there could be no king. But the errors respecting baptism were stated to be too trivial to be corrected. The word baptizo, therefore, and its derivatives, were left left untranslated; and thus the authorities of England joined hands with those at Rome, in concealing that part of God's Holy Word which did not agree with their practices: and every argument used by the reformers to condemn the practice of Rome, may justly be employed in reprehending the | 3. partial concealment of sacred truth which they have admitted for their own purposes. Men love darkness rather than light only when their deeds are evil. And, whether the instance appear to them important or insignificant, those who add unto or diminish the words of their Redeemer, perform an act which is unseemly in students and servants, and which is full of rash ness. But though the obedience we owe to our Redeemer in a sacra ment of his own positive appointment be boastingly represented by his own ministers as a thing of no importance: it deserves to be considered, that the act of baptism is frequently contrasted with other actions, which deserve to be considered in connexion with it; because, in order to make the contrast very obvious, precise and particular expressions are always used in the Scriptures to describe them. Such is the act of washing away actual or ceremonial uncleanness from the person of an individual; which is always expressed by Louw, louo, or añoλovw, apolouo. The act, too, of washing or scouring his garments, when, through previous pollution, great effort is required, has a particular word to express it, v. And the act of rinsing the hands, or face, or feet, for convenience, or for refreshment, as they were accustomed to do at their feasts, or religious worship, where no uncleanness was necessarily implied, had also its appropriate word, VITTW. Hence we frequently find, 1. Aouw, louo, to wash the person of an individual. 2. wλvvw, pluno, to scour or wash his clothes. 4. Bawrlw, baptizo, simply to immerse him. 5. parti, rantizo, to sprinkle water, &c. upon him. 6. Exxew, eccheo, to pour upon him water or oil, as they did when they anointed their priests, &c. To the clear and precise translation of these words, there is more importance attaches itself than would at first sight appear to an indifferent observer. First. Because they are frequently so contrasted in the same sentence, that the meaning of each word must be precisely given before the passage can be understood. Λουω is thus contrasted with VITT in John xiii. 10.— Love and aroλouw are both thus contrasted with Barria in Acts We find xvi. 33, and xxii. 16. βαπτίζω, ραντίζω, and λουω occurring under similar circumstances, in Heb. ix. 10, 19, 21, While βαπand x. 22, 23, &c. Zw, gavril, and sxxsw are in many other passages than those which I have mentioned, so combined and contrasted as to admit of no other than a literal and precise translation.* Secondly. Because λovw, añoouw, and gavriw are frequently used in Scripture to describe the atonement of Christ; and no obscurity ought to be thrown upon the meaning of words that are employed to communicate a doctrine so intimately connected with our best interests, and therefore so important to be understood by us all. Thirdly. Because these words occur so frequently in describing the transactions in the Jewish temple, that until they are clearly and precisely understood, it is Levit. xiv. 15-17. |