Elijah. V. 4. τῇ Βάαλ scil. τῇ εἴκονι τῇ Βάαλ. This name is joined, by different writers, both to the masculine and feminine article. Makrizi mentions it to have been applied to various places in the east, and the act of kissing an image is abundantly explained by profane historians. V. 5. Mr. Turner and most commentators have omitted to notice the allusion in this verse; Exλoyn xapiros is the term, which maintains the parallel between the history of Elijah and the Apostle's argument: in his time seven thousand true worshippers alone remained, and as the Jews believed the re-appearance of Elijah before the advent of the Messiah, so the term is again applied to those few among them who became converts to the Christian faith. V. 7. St. Paul proceeds to state the cause why so few accepted the Gospel: 'Iogan relates to the greater part of the Jewish nation, who depended on the ἔργα το νόμο, ἐκλογη to those who implicitly. believed the promises of God, and the assurance of the advent of the Messiah: it also stands for Exλento, the better part. Besides which, St. Paul, in the context, seems to refer to the worldly ideas, which the majority of the nation indulged, respecting the kingdom of the Messiah, to whom he opposes the Exλón, or those who expected him and believed him at his advent, according to the declarations of the Scriptures; for the citations from the Old Testament have reference to those who rejected him. V. 11,12. The interpretation which the Professor has given of these verses is very satisfactory; their аpánтμa and TTμa benefited the Gentiles, "because, if the greatest part of the Jews had believed in Christ, they would have opposed the admission of the Gentiles into the church, unless they submitted to circumcision and the Mosaic law, as is plain from Acts xv. 1. xxi. 20." (See Grotius in loco.) V. 14. μs Tv oαexa,, "my countrymen, closely allied to me." V. 15. ἀποβολὴ is in opposition to πρόσληψις, and signifies, that on account of their obstinacy they are no longer the peculiar people of God; góλms is their future reception into the Divine favour; but doßоλn merely implies temporary rejection, as several examples in the Fathers assure us, hence some have translated the word repudiation. V. 17. The proverb to which Mr. Turner alludes is ἀκαρπότερος ἀγρίππε *. The Lacedæmonians thus called the wild olive; and the proverb was applied to the utterly destitute: it occurs also in Meidáni, if we recollect aright. V. 22. àпoroμía is not total abscission, it includes an idea of banishment and severe punishment: e. g. apud Plutarchum Educ. iii. c. 4. §. 3. τω δεῖ τὰς Πατέρας τὴν τῶν ἐπιτι

* Or, according to other writers, ȧkaρπóτɛрog ȧуpıɛλaís.

μημάτων ἀποτομίαν τῇ πραότητι μιγνύναι ; hence Suidas explains it τραχύτης, ἐναντίωσις:—here it is certainly used in relation to the preceding metaphor. The following verses demonstrate, that the Apostle contemplated their restoration. Hence, ν. 25, the πώρωσις is declared to be only ἀπὸ μέρος ; μυστήριον is, simply, a thing not generally known, ἄῤῥητον σέβας, ἢ τὸ ἀπόῤῥητον, as Phavorinus says. V. 26. St. Paul seems to have referred to

כל ישראל יש להם חלק the dogma of the Jewish theologians

any's “All Israel shall be saved in the world to come:"Tw declares the manner of this salvation, in opposition to their speculations. Concerning, Rosenmüller must be consulted. V. 29. This refers to God's irrevocable purpose of not utterly forsaking his chosen people. V. 33. We think Mr. Turner rather fanciful in imagining that St. Paul had the idea of a vessel in his mind, which leaves on the great deep no trace whereby its course can be pursued," for it is a common rabbinical phrase, e. g. Nppy Oh! the depth of wisdom! Jalcut Rubeni, f. 179. c. 1. He was induced to form this opinion from the similarity between the latter part of the verse, and Ps. lxxvi. 29. (in the order of the LXX, in our version, lxxvii. 19.) but this is likewise uncertain, as it is a frequent Jewish phrase.

Having been thus diffuse on the doctrinal part, and added many criticisms to the strictures on our author, on account of the perversions to which this epistle has been wrested, we shall scarcely offer any remarks on the hortatory part, which follows it. The remaining strictures will be cursory and detached. Ch. xii. v. 20. Cf. Bartolocci Bib. Rabb. v. ii. p. 46. As Mr. Turner mentions, this is a quotation from Prov. xxv. 21, 22. but he does not clearly apprehend the sense of ἄνθρακας πυρὸς. It was an antient proverb, as we learn from R" Levi Ben Gershon, and is still found among the Arabs. Hence they say,

في القلب حمر

الغضا ",hot coals in the heart ، جمر في القلب

"hot embers of the ghadha-tree in the heart,” “fire in the liver," &c., all which is emblematical of severe grief and anguish. Ch. xv. v. 16. His criticism on leges is entirely without foundation, for thus Ignatius writes, μηδὲν ἄνευ τῶν Ἐπισκόπων πράττετε· ἱερεῖς γὰρ εἰσι, σὺ δὲ διάκονος τῶν ἱερέων. The word, in many instances, was restricted to the episcopal dignity, yet in others, as Clemens Alexandrinus states, it was used in a very enlarged sense. The admission of its figurative use by the apostolical fathers will, of itself, annul this canon, because that will, at all times, prove that it may be used; and there is scarcely a word of more frequent occurrence. It is an idle

question whether it be applied to Christians metaphorically, or derivatively, or legitimately; if it be applied at all to them, we have every critical argument that we can desire. Kahoi xai oi ἱερεῖς κρεισσον (leg. κρείσσων) δὲ ὁ ̓Αρχιερεὺς (Ign. ad Phil.) which is in unison with its use in the Apocalypse *. Iepeрyevтa suggests the same observations. The writer's error consists in conceiving EUTPOOSEXTOS to imply "a proper offering," whereas, had he conεὐπρόσδεκτος tinued in his mind the chain of metaphor, he could not but have seen that it meant acceptable, or well-pleasing; and here St. Paul referred to the necessity of preaching the Gospel on which he had insisted, and to the divine purpose of incorporat ing the other nations into the church, which divine purpose fulfilled could not but be acceptable or well-pleasing to the Almighty.

With this remark we shall dismiss our scrutiny. As a Lecturer's Notes, intended for the purposes of his class, this pamphlet is very creditable, although the writer has occasionally indulged too much in speculative interpretations. We have not detected any great critical acumen, and we have had occasion to perceive, that many valuable philological treatises on this subject have either not fallen into his hands, or not been submitted to his researches. But it is orthodox; and Mr. Turner has, with very few exceptions, elucidated the scope of the Apostle's arguments; he has entertained right ideas of the Epistle, and rescued many important passages from false glosses.

No part of St. Paul's writings requires more care than this: it is highly elliptical, and fraught with Hebraisms: and the ninth chapter, in particular, must be rendered obscure by every commentator, who does not patiently, and with laborious philological inquiry, investigate its separate verses. Yet, so far from implying an exclusive scheme on God's part in favour of individuals, when correctly developed, it is one of our strongest proofs of God's universally beneficent intentions to mankind, which are corroborated by passages from the Jewish Scriptures, and enforced by St. Paul's powerful deductions from them. No writer has been more misunderstood than this Apostle, and none more energetically, although in difficult language, urged and demonstrated the grand principles of the Gospel: but he has been arguing with Christians on the one hand, and with Jews on the other, whose prejudices and misapprehensions of Scripture he has aimed to correct; and commentators, knowing little or nothing of the latter, have in their interpreta

has

The retention of iɛɛvç is totally unconnected with the apostolical gradation of ἐπίσκοπος, πρεσβύτερος and Διάκονος : in the first age of the church it was a general term.

tions obscured his text, by elucidating it from ecclesiastical history alone, and the customs and opinions of modern times. This error Mr. Turner has avoided, nor has he run into the opposite extreme. Concerning the Epistle itself, we conclude our remarks in the words of Primasius: "Mysterium de vocandis Gentibus, in Lege diù fuerat occultatum, quod nunc per prædicationem vel revelationem Christi, et Evangelium Pauli patefactum est, per testimonia prophetarum."

Horæ Romanæ ; or an attempt to elucidate St. Paul's Epistle to the Romans, by an original translation, explanatory notes, and new divisions. By ROBERT Cox, M.A. Pp. 88. 3s. London. Hatchard. 1824. ALTHOUGH our preceding article has taken a brief critical survey of this portion of Holy Writ, we are by no means disinclined to resume the pen in order to follow another author in his "attempt to elucidate" the same important subject. No part of the Sacred Writings has arrested the attention and occupied the researches of the learned and zealous, so much and so deservedly as St. Paul's Epistle to the Romans. It embraces the whole economy of Christianity, and developes more of its mysteries than any other single part of Scripture. In a controversial view it is decisive. It confounds the pretensions of the Jews. Its authority is absolute, and its arguments irrefragable. But the great body of the materials is susceptible of farther application. It is a treasury of divine truth. Had St. Paul confined himself to his great purpose of confounding the Jews, the Epistle would have been of only temporary value: but happily his excursive and ardent spirit, with his rich and copious sources of knowledge, has introduced so much collateral matter both of doctrine and practice, that its general importance can never be depreciated till the end of time. To Origen it was a chaos of mystery-a splendid scene of perplexity and confusion—a mighty maze, and quite without a plan. The writer he compares to a person, "who leads a stranger into a magnificent palace, perplexed with various intricate passages, and many remote and secret apartments; shews him some things at a distance, brings others near to his view, and again conceals others from it; often enters in at one door, and comes

The Pamphlet concludes with an "Essay for the Consideration of Theological Students," &c.

out at another; so that the stranger is surprised, and wonders whence he came, where he is, and how he shall get out."

The venerable Father, we suspect, was more intent upon decking and varying his simile, than on describing the genuine impression of his feelings. It can hardly be, that it reflects them truly. But whether it did or not, this opinion of his was of pernicious tendency. With great power of declamation, and a lively imagination, his authority was for centuries very great; far surpassing the deservings of his judgment. His opinion of the Epistle passed current, without examination. The effect, doubtless, was to deter the student; and we may safely attribute some of the existing obscurities to the relaxation of enquiry brought about by his precipitate declaration. Earlier researches would have done more than can now be accomplished. The opinion of its inextricability still prevails-traditional and hereditary, rather than real and well founded.

Mr. Cox, in his preface, has quoted also Dr. Powell's opinion of the difficulties of this epistle. But his testimony does not go to the extent, nor indeed to the same purpose as Origen's. "The form and character of St. Paul's epistles we shall find to have been derived from the circumstances of his early life. Tarsus, where he was born, was, in that age, a celebrated seat of learning. The Tarsic eloquence was employed in sudden and unpremeditated harangues; and St. Paul, long accustomed to compositions of this sort, transferred the style and manner from speaking to writing. Little solicitous about method, he is often drawn from his design by the accidental use of an expression or a word; and neither when he quits his purpose, nor when he returns to it again, does he employ the usual forms of transition. Sometimes he assumes another person, and introduces a kind of dialogue, in which it is not always easy to distinguish who is speaking.' This account gives a very accurate representation of St. Paul's impetuous and undisciplined manner of writing; but the rationale must excite a smile, when we come to book up the sum of our real knowledge of St. Paul's early life, and our acquaintance with Tarsic eloquence and its extempore capriccios. But though the truth of Dr. Powell's description will not be denied, it must on the other hand be conceded, that these deviations of St. Paul, these abruptions and resumptions, have been successfully detected, and ascertained with almost absolute certainty. The fact is, the great aim and object of the Epistle may be said to be now thoroughly understood. The subordinate and collateral portions are cleared of the greater part of their difficulties; and we are able, generally, to point and limit their specific meaning. The labours of Locke, Tay