The grace of God by Jesus Christ: I read here, (he says,) with Mr. Locke, 'H x TO, which is the only expression that will give a meaning, and is supported by several MSS. :'-but Mr. Locke and our author seem not to correspond perfectly in their Greek; as the former reads e, the latter T . Rom. viii. 19. Txis. (Of the creature.) What this creature implies seems to have puzzled the commentators a good deal; Locke thinks it comprehends the whole world, and the Gentile world especially; and Taylor labours to prove, that no part of the creation but mankind could be comprehended in it. St. Paul, however, had probably no idea of specifying any particular rank of beings. He has just before told us, that the sufferings of our present state are not to be put in competition with the glory of the future, and then very naturally observes, that our earnest expectation in this state of mortality, in which we exist in consequence of our creation, looks forward to the revelation in our renewed state of redemption. For though our mortality is subject to the vain and transitory state of this life, yet our will, our wishes, as Christians, are no farther attached to it, than in obedience to our God, who has, by placing us in it, commanded us to endure our trials in hope of redemption, when this creature shall be freed; that is, as the apostle says, 1 Cor. xv. 54. when this mortal shall put on immortality.' Heb. iii. 12-19. These verses I consider, with Erasmus, to be an application of the preceding quotation to the Christians, and a characteristic one of St. Paul, who spiritualizes many parts of the Old Testament, as being typical and so far prophetic; the Red Sea and the cloud, the rock in the wilderness, and many passages in the psalms and prophets, which were originally very differently intended. It is, however, dangerous to carry the idea any farther than it is plainly specified in Scripture to be so; though as allusions and illustrations, they may with a restrained imagination be of use.' 80 1 John, ii. 10. 'Ev avr. Dr. Benson refers these words to Puri, (the light,) I believe very rightly, and I have therefore done the same, though not exactly in his own words." He who loveth his brother abideth in the light, and in it there is no occasion of stumbling." Rom. xii. 20. Dr. Benson's idea is ingenious and justified by the next verse, viz. "That the phrase of heaping coals of fire on bis bead, is taken from the melting of metals in a crucible; for when they melt gold or silver in that manner, they do not only put fire under and round all the sides, but also heap coals of fire on the head of the erucible to melt the metal. In allusion to this, Christians are to heap coals of fire (acts of kindness and benefits) on the head of an enemy, and so melt down his obstinacy, bring him to temper, and overcome his evil by their good. This is noble, glorious, reasonable, and truly Christian ;"-and it is overcoming evil with good and thus I find it applied by the learned and pious author of an excellent popular tract in the Welsh language, (published originally about the year 1676,) intitled, A history of the Christian religion, and a proof of its verity and efficacy, by Charles Edwards. The passage runs thus: "When the Lord seeth his enemy hungry, he feedeth him; when : he he seeth him thirsty, he giveth him drink. But though the burning coals are heaped on their heads, they do not melt their hearts to love their purifier." The explication of the above text is pretty generally known, but the note is rather curious. 'James, iv. 5, 6. These verses have embarrassed the commentators much as to the quotations and the meaning. Dr. Benson thinks there cannot be found in the Old Testament, the words, weos Clávov επιποθεῖ τὸ πνεῦμα ὁ κατώκησεν ἐν ἡμῖν. In this I cannot agree with him; to me they are a translation of Gen. viii. 21. only altered to agree with the speaker *.' James, v. 12. The many instances I have adduced in the parallels to this text, sufficiently prove, that the meaning of it is to pro hibit swearing in conversation, and by no means extends to a prohi bition of an appeal to the Father of truth, as witness of the truth, and a punisher for the violation of it, for which St. Paul appeals so frequently. The grounds of the prohibition are evidently (in Matth. v. 34, &c.) the danger of offending God by perjury, or bringing a punishment on our own head which we cannot avert. Swear neither by the throne, the footstool, nor the city of God. Why? Because, if lightly, or unnecessarily, it is profanation. Nor by thine own head. Why? Because thou canst not change the colour of an hair, much less then prevent or remedy a disorder, which a false assertion has drawn down upon it. How great then the danger of such a punishment, in the giddy use of swearing in conversation, to which the Jews were evidently very subject! The Quakers have, to their honour here and hereafter, proved that swearing is not absolutely necessary; and how dangerous it is, our Saviour has declared, which, therefore, though by his own example, and that of the apostles, permitted in solemn ratifications of truth, we certainly have no other plea or excuse for, but a very solemn and important occasion.' 1 Cor. xv. 29. Tie Tv Ex. (For the dead.) On account of the dead. This is generally interpreted, on account of the resurrection from the dead. St. Paul's argument, ver. 17th, is, If Christ be not raised, then is your faith vain; after which to this verse, he inserts a description of the manner and consequence of the rising again of the dead, and here seems to me to recur to his argument; which will be this. They, who deny a resurrection, deny that Christ is risen; and if Christ is not risen, he is still dead; and they who are baptized in his name, are baptized in the name of the dead, and not of the living. Why then are they so absurd as to be baptized in the name of a dead man; why do we, for the sake of a dead man, en. danger ourselves? The word vxgol is used several times, in this very chapter, to signify the state of the dead, or the dead in general, Nothing is more common with St. Paul than to speak of the singular in the plural.' The author adds remarks on the Hebrew and the Greek, and a paraphrase, all which we must omit. To the above, we shall add only one farther quotation; though rather out of its place: Col. ii. 20, 21. Man. (Touch not, &c.) These words are the doyuara, the ordinances alluded to in the preceding verse, and should be connected to it by understanding the word yours, saying, or some such word. They are the expressions of the Mosaic law," Touch not the unclean, taste not, bandle not," all referring to the meats and drinks, which had been the subject of the 16th verse, and which were much insisted on by the Jews and judaizing teachers, as observations of a peculiarly meritorious nature. Nor were these peculiar to them. The merits of abstinence and rigorous fasting are, almost universally, held to be great throughout the cast, and so is that of regard or dislike of particular meats; and they have been so from very early times. The Egyptians, in the time of Jacob, detested the Hebrews, because they were shepherds. The idea of a mystery excites admiration; and self-denial excites respect; where both were joined, the ignorant multitude were led, and when habit had once given a particular cast to their ideas, it was not easy to bring them back. All the powers and skill of Mahomet could not prevent the Arabs from paying a superstitious visit to Mecca, and, therefore, he politically changed the object. Nor can the morality of the Gentoos prevent them from relying more on their ceremonies, than their morals. The fact is we are fond of any thing that looks like a compensation for errors, and loath to give up the errors themselves. We all feel our miseries and our imperfections; and hence the day, the place, and uncommon or disagreeable object, an idle surmise or apprehension, and not the error in judgment, are accused for our ills; we have little confidence in ourselves, and we are therefore anxious to throw our burden on any altar that offers, and to destroy the remembrance with the sacrifice. No wonder then that the Jews should wish to keep up ordinances, which, in their opinion, were accepted instead of righteousness." We do not always readily and fully concur with this com mentator in his remarks and conclusions: but, in this respect, the reader is as liable to mistake as the writer. It appears very clearly that he is a man of application and learning; and we consider him also as a man of liberality and candour, With regard to the order and form into which this work is thrown, it may prove a convenience and advantage to attentive readers to find parallel passages brought together: but whether it does not create some perplexity and confusion, or may not occasion difficulty in ascertaining the true sense of a particular sentence, thus detached from its immediate connection, are questions which naturally occur; and we will not, in such respects, undertake to appreciate the value of the performance. In a note, P. 494, Mr. Roberts, speaking of his having changed the order of St. Paul's epistle to the Romans, adds concerning the different parts thus connected, I hope I have put them in a clearer clearer light by so doing, and that the liberty I have taken will be compensated by utility.'-We can have no doubt that it will be found advantageous in different respects to consult the work; and probably, on a more close inspection, the reader may derive benefit, greater than he at first apprehends. The volume is published from the press of the University; and Mr. Roberts fails not to return his thanks to the Syndicate and others, for the honour and favour which he has received, and without which he must have despaired of its appearance in the world. ART. IV. Elements of Natural History; being an Introduction to the Systema Nature of Linnæus: Comprising the Characters of the whole Genera, and most remarkable Species; particularly of all those that are Natives of Britain, with the principal Circumstances of their History and Manners. Likewise an Alphabetical Arrangement, with Definitions of Technical Terms. In Two Volumes; with Twelve Explanatory Copper-plates. Vol. I. containing the first Four Classes, viz. Mammalia, Birds, Amphibia, Fishes. Vol. II. containing the fifth and sixth Classes, viz. Insects and Vermes. 8vo. 18s. Boards. Cadell and Davies. 1801 and 1802. Hi. IF The present writer, indeed, offers something like an apology, in the advertisement prefixed to his second volume: This work,' he says, being now completed, the editor must apologize for not having intitled it Elements of the Natural History of the Animal Kingdom. He originally intended to have included Botany and Mineralogy in his plan; but the English reader has already so many excellent helps to the study of the former branch, that every other attempt on that subject is manifestly superfluous. With regard to the mineralogical system of Linnæus, he says himself that he did not boast of it; and mineralogy in the present day has assumed R 4 a new a new aspect; it is therefore judged proper to renounce, for the present at least, any introduction to that science, till some system shall appear which may be generally adopted.' We really cannot form such a low estimate of the apologist's good sense and observation, as to suppose that, when he com menced the execution of his scheme, he was unconscious of the circumstances here stated. As the title, too, is usually the last part of a publication which issues from the press, we are at a loss to conceive why its terms were not adjusted to the range of discussion. It is not enough to allege that the precise amount of the contents is specified near the bottom of the first page since many persons might be induced to order the first volume, which appeared long before the second, on the faith that the subsequent volumes would deduce the series. Independently of this consideration, the work, as it now stands, exhibits the incongruity of a large promise and a partial performance. Viewing, however, the editor's labours on the reduced scale of an Introduction to the study of animated nature, we find abundant reason for applauding the propriety of his plan, and the diligence and accuracy displayed in the execution. He avowedly selects and distributes his materials according to the method followed in most of the German manuals, or elementary treatises on the various departments of science; and a few pages are previously allotted to a general statement of the prominent features of distinction observable among the several classes of natural productions, and of the divisions and arrangements to which they have given rise. Towards the conclusion of this first sketch, we meet with the following very considerate directions: If we would attain a fundamental and useful knowledge of natural bodies, we must, 1. Study the most approved systems; make ourselves acquainted with the terms of art; and examine the characters of the classes, orders, genera, and species. 2. We must collect and learn to distinguish, and to ascertain systematically such natural bodies as we may meet with; we must likewise employ ourselves in making observations on their origin, properties, manner of life, growth, and propagation. 3. We ought to peruse collections of natural bodies with diligence and attention. 4. We should if possible visit the native places of such bodies. 5. We should make ourselves acquainted with the literary history of this science, and read the best authors with diligence: especially such as treat of the natural history of our own country. And, lastly, we should endeavour to turn the discoveries of natural history to the advantage of human society.' Then follows a very respectable catalogue of books which reat of Natural History in general. |