Erasmus and Vives, found fault with their vulgar translation, and consequently wished the same to be mended, or a new one to be made; they would answer peradventure, that we produced their enemies for witnesses against them; albeit they were in no other sort enemies, than as St. Paul was to the Galatians for telling them the truth; and it were to be wished, that they had dared to tell it them plainlier and oftner. But what will they say to this, that Pope Leo the Tenth allowed Erasmus' translation of the New Testament, so much different from the vulgar, by his apostolic letter and bull? That the said Leo exhorted Pagnine to translate the whole Bible, and bare whatsoever charges was necessary for the work? Nay, we will yet come nearer to the quick. Doth not their Paris edition differ from the Louvain, and Hentenius from them both? Nay, doth not Sixtus Quintus confess that certain Catholicks were in such a humour of translating the Scriptures that Satan did strive out of so uncertain and manifold a variety of translations, so to mingle all things that nothing might seem to be left certain and firm in them?" 2. On different readings.

"Therefore, as St. Augustine saith, that variety of translations is profitable for the finding out of the sense of the Scriptures so diversity of signification and sense in the margin, where the text is not so clear, must needs do good, yea is necessary as we are persuaded. We know that Sixtus Quintus expressly forbiddeth that any variety of readings of their vulgar edition should be put in the margin; (which though it be not altogether the same thing to that we have in hand, yet it looketh that way ;) but we think he hath not all of his own side his favourers for this conceit. They that are wise had rather have their judgments at liberty in differences of readings, than to be captivated to one, when it may be the other. If they were sure that their high priest had all laws shut up in his breast, as Paul the second bragged, and that he were as free from error by special privilege, as the dictators of Rome were made by law inviolable, it were another matter; then his word were an oracle, his opinion a decision. But the eyes of the world are now open, God be thanked, and have been a great while; they find that he is subject to the same affections and infirmities that others be, that his body is subject to wounds; and therefore so much as he proveth, not as much as he claimeth, they grant and embrace.”—Preface to the Readers. * * * *

Simple Christians who are quite unacquainted with Biblical criticism must, after seeing your correspondent's list of altered or omitted passages, regard the Banaras Translators

as dreadful corrupters of the word of God, and I believe that list does not contain one-fifth of the passages in which words are either altered or omitted. The Translators may congratulate themselves on living in a heathen land where no bigotted Christian populace can be stirred up against them. I am persuaded that the passages which we have omitted are spurious and apocryphal, and if they be admitted into our version with my consent, I act contrary to my honest convictions, sin against my own conscience, against light and truth, and am henceforth unworthy of the confidence of the public in general, and of the confidence of the Directors of the London Missionary Society in particular; neither their money, nor their books, nor any thing belonging to them, is safe in my hands. * * * To palm upon the credulity of the natives such passages as John viii. 1—12, Acts viii. 37. 1st John v. 7, as part of the inspired word of God, which I am persuaded and convinced are no part of the Sacred Canon, would be such a species of deception beside which all others would brighten into something like honesty and propriety. I say with Julius Africanus "God forbid that it should ever be rumoured in the Church that pious frauds have been concocted to the praise of Christ :” (μη δη κρατείη τοιουτος λόγος ἐν εκκλησιά χριςου, ότι ψεύδος συγκειται εις άινον και δοξολογιαν χριςου.)

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You, the Editors, have appended to the article a brief note calculated to occasion "much and very injurious misapprehension," which, I see in page 297 of the same number, it is your object to prevent by appending such brief notes. You say, "the Calcutta Bible Society have not, we believe, sanctioned the translation of some of the London Missionary Society's Missionaries at Banáras." We never asked the Calcutta Auxiliary Bible Society to sanction our version. We translated, sanctioned and published the New Testament ourselves, just as Jerome, Luther, Beza, our brethren, the Baptist Missionaries, and others have done. We did not wish to trouble the Calcutta Auxiliary Bible Society with sanctioning our version. If the missions, and Churches, and the public of Hindustán in general will sanction our version, we shall be very glad. If that Society will buy copies of the version for our own mission or for others, we shall be thankful.

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By saying "the translation of some of the London Missionary Society's Missionaries at Banáras," you seem to insinuate that we are not agreed among ourselves. We are agreed. Mr. Mather who was formerly a Missionary of Banáras did not quite agree with us, and one might almost say, disagreed

with us; but he has been for the last two years a Missionary at Mirzápúr, which is 28 miles from Banáras.

You say "The translation referred to by our correspondent is not in the hands of the Translators of the edition on which he has felt it his duty to animadvert. The Banáras Auxiliary Bible Society are the parties to whom it is entrusted, and every precaution has and will be taken to render it as perfect and faithful a translation of the whole Bible as possible.". There are at present three missionaries of the London Society, and three Missionaries of the Church Missionary Society at Banáras, who form the Committee of the Banáras Auxiliary Bible Society; and the projected version of the O. T. is as much entrusted to us as to the Church Missionaries; but whether that version will or can ever be made by the present Committee is another question which I cannot discuss here. * * * * * I am glad that you have appended the brief note which is brimful of mistatements, because it affords me an excellent opportunity of giving you and the public, once for all, full and correct information on "The Banaras Auxiliary Bible Society," the parties of which it is composed, and the version of the Old Testament which is expected to be made by it." The Banaras Auxiliary Bible Society," must not be confounded with "The Banáras Translation Committee," which for several years past has promised to translate the New Testament. None of the Missionaries of the London Missionary Society at Banáras has any thing whatsoever to do with The Banaras Translation Committee" and its projected version of the New Testament. This subject has hitherto been involved in a cloud of darkness, but has now for the first time been put in its true light, that there can be no darkness, no mystification, no misapprehension hereafter, either in reports or in other publications.

Banáras, 14th May, 1840.

Yours,

ONE OF THE TRANSLATORS.

NOTE BY THE EDITORS.-Our correspondent says that our note was brimful of error, and that he has set the matter right. We cannot see that he has at all altered or cleared up the affair. We stated that some of the London Missionaries had made the version. Our correspondent says that out of the three then present, one did not approve of the version; the two London Missionaries, in opposition to their one brother, and the whole of their brethren of the church, adopted this version and separated from them on the subject. We stated that that version of the Scriptures-meaning the New Testament alluded to by our other correspondent-was not under the superintendence of the Translators of the disputed version. It appears we are right in this also: the Translator says it is not, but that they take part in the translation of the Old Testament in common with the

rest of the brethren at Banáras. We did not refer to the translation of the Old Testament, because as the New Testament was alone the subject of discussion, it could be alone understood. The only difference is this. We stated that the version of the New Testament, now in progress under the sanction of the C. B. S., was under the direction of the Banáras Auxiliary Bible Society. Our correspondent says it is under that of the B. Translation Committee. We stated that the Calcutta Society were not responsible for the disputed version. Our correspondent not only confirms this, but declares himself indifferent on the subject. We stated that the C. B. S. had not sanctioned the version. He also says the same; and we now repeat, the Bible Society in Calcutta have not and cannot sanction this or any version of the Sacred Scriptures from which omissions of the text received by the Universal Protestant Church are allowed on the responsibility of one or two individuals.

VIII.-The British Indian Government defective in its plan of Native Education.

SIRS,

To the Editors of the Calcutta Christian Observer.

There has been much writing upon the subject of Native Education. By education we are calling into existence a gigantic force; more powerful than ten thousand steam-engines. It behoves us to look to the ultimate result of our operations-what benefits do we propose by education? With some the object appears merely to be to communicate Knowledge without Religion-but what blessing will spring from mere knowledge? Let us consider what good resulted from mere knowledge in the horrors of the French Revolution.-Science and knowledge were there in the highest perfection-and how awful was the proof that the wisdom of the wise is foolishness! There learned men banished Christianity and Divine Worship from the land, overturned all authority, and drenched the country with innocent blood.

If the reformation of the heart and principles be not the object of instruction, the communication of knowledge will only be to sharpen the edge of vice, to arm the unprincipled with ten-fold power to do evil, to rear up a discontented race, to weaken and not support the Government.

Christians, and a Christian Government should be very careful that they oppose not the designs of PROVIDENCE. We exist in this, and every country merely by the support of the great Governor of the Universe. HE has given Hindustán to our care, and the moment we attempt to thwart HIM, and to set up our own judgment in opposition to His, we can only expect to reap the consequences of our folly-to be forsaken and to crumble and fall before his displeasure! Why should He support us when we cease to do His pleasure and work out his purposes? But so long as we are doing His will, -we can look with confidence that all is safe, that the GREAT GOVERNOR is ruling the nations by us, His instruments. Let us beware to attempt a rule independent of Him!

The Government of a great Christian nation, Britain, has awarded a considerable sum of money for the instruction of its native subjects, thus acknowledging the duty of communicating to the Heathen people, given to its care, the blessings of real wisdom. Surely it would be falling short

of that duty to communicate deteriorated instruction, to give a part, and withhold the best-carefully to veil from the people the only true wisdom, which cometh from above! Is not this to tell God-We will not give thy wisdom to the Heathen, we will give our own! We will rather walk alone than trust to thy support, in teaching what thou hast revealed. Is not this the system now pursued? The only real wisdom which the great Governor of the World would wish to be taught, is most carefully concealed from the people! The money is expended in communicating knowledge, whilst an interdict has gone forth against the knowledge of God, which alone he will bless!

The great Moral Governor's wishes in this particular appear to have been set aside. Are we not very bold in endeavouring in our precarious position to stand alone in this matter, and to teach his people committed to our care in a manner of which he cannot approve, for "unless the Lord build the city, the builder buildeth in vain."

As a Christian Government we seem to shew very little reverence to the Great Supreme, for whilst idolatry and cruel superstition is openly taught at the Company's expense in their own idolatrous Colleges; at Banáras, Púna and perhaps many other places, salutes from British Ramparts are fired in honor of Heathen and Moslem Worship*. What as a Government is the British Nation doing towards teaching the benighted people to worship the one true God? It may be said, it is dangerous for the Government to engage in Christian instruction. It may be so, but is it not more dangerous to provoke God, by whose daily supporting power we have sway over these realms? The moment He withdraws His support, we shall surely crumble. Are we so simple as to suppose that our own arms have gotten us this power? We are merely instruments of God, and let us beware how we cease to be His instruments.

Surely Providence has not brought us from afar as a Christian Nation possessing the knowledge of His truth, and placed us firmly in authority over these heathen lands, without an object. Surely he expects us individually and as a nation to shew forth his glory, and TO SPREAD THE KNOWLEDGE OF HIS NAME to this benighted people. In such a work we shall be doing His pleasure; in refusing to do His work, can we expect

* Garrison Orders issued at Fort St. George, Madras.

Madras Garrison Orders -- General Orders, 26th May, 1839, (Sunday.) !!!! A royal salute to be held in readiness to be fired from the saluting battery at sun rise to-morrow, in answer to one which will be fired from the Chepauk Gardens on the occasion of the anniversary of the Rubbee ool Uuwul festival.” General Orders, 15th October 1839.

A royal salute to be fired from the saluting battery to-morrow on the occasion of the Dusserah festival.

G. General Orders, 7th December, 1839.

A royal salute to be fired from the saluting battery at 1 o'clock P. M. tomorrow on the occasion of the Rumzan festival.

Fort St. George, Madras, 12th Jan. 1840, (Sunday) Garrison orders.

A royal salute to be fired from the saluting battery at noon to-morrow on the occasion of the Pungal festival.

Garrison orders, 14 h February, 1840. A royal salute to be fired from the saluting battery at 12 o'clock this day on the occasion of the Bukreed festival.

Many other instances of direct patronage to idolatry could be given, in direct violation of the instruction sent by the Court of Directors to the Supreme Government, dated 20th February, 1833, para. 62.

Ought the National Flag of Great Britain to be used on such melancholy occasions as these? Has the Campany's Madras Government no private black flag of its own which it could use ?