nate only the principal. It would carry us too far, to enumerate them all in detail. But the nature and effect of any predicated action or condition presented to the mind, by which the mind is to be affected, may be said to stand connected with, and to be particularly dependent upon, the accessory notions of inclination, time and place, and proper efficiency; and when the prepositions serve to indicate these, they augment by this means the power with which the main idea expressed by the simple verb, affects the mind; so that the modus cogitandi, the mode in which the idea of the verb is conceived or apprehended, is thus changed.

1. Certain prepositions, compounded with verbs, serve then in the first place to indicate a special inclination, or desire, as being conjoined with the action denoted by the verb; and although the signification itself is not increased nor extended by these prepositions, yet through their influence a thing is more vividly conceived of, and as it were more felt, than if merely the simple verb had been employed. Those who have not been able to form a correct judgment in respect to compound verbs of this sort, may seem, perhaps, to have a partial excuse in the circumstance, that when the proper significations of the prepositions, drawn as they are from the relations of tangible objects, are transferred to the actions of the mind, they become often in usage so refined and attenuated, that their true nature and character are no longer always obvious. Of this kind is the verb nataqiliw, in which there is manifestly a stronger meaning, than in the simple verb; although, as interpreters say, the evangelists have used both verbs promiscuously and without distinction. But I know not by what right they affirm, that this compound does not differ from the simple verb in the New Testament; when they concede that in other Greek writers the compound has a greater force.

2. Related to this is the second mode above pointed out; when prepositions which refer to time and place are compounded with verbs, and serve to show a greater force or degree of action, and thus indicate also greater inclination. Of this kind are many verbs compounded with the preposition διά, as διατηρεῖν, διακούειν, διαπονεῖν, διαφυλάσσειν. This preposition properly indicates motion through space, and is then also spoken of the time during the flow of which any thing is conceived of as being done or taking place; whence also it is likewise employed to designate a cause. These compound verbs therefore have a

greater force and meaning, because they imply, that the action or condition expressed by the verb is not transient, but continues until the whole space and time to which it refers, shall have been covered by it ; as διασώζειν, διασαφεῖν, διαφθείσειν, δι onvoisεodu. Different from these are those compounds in which the proper notion of place is retained, as deayyhhee; which nevertheless, some have said, is nothing more than synonymous with the simple αγγέλλειν.

3. The third and not the least frequent mode above mentioned, includes those verbs in which the prepositions increase the significancy of the simple verbs, by imparting the idea of efficiency; and this they do by indicating, that the condition or action signified by the verb, has reference to the whole thing, and will not cease until the whole is completed. Of this kind are ἀποθνήσκειν, ἀποκτείνειν, ἀπολείχειν, ἀποθλίβειν, ἐκφυγεῖν, and the like, which are commonly said to signify nothing more than the corresponding simple verbs. We grant, indeed, that the simple verbs may present to the mind the same main idea, but yet all will feel, that it must affect the mind in a different manner; and also that the force of the verb is augmented and the conception itself rendered more vivid and intense by the preposition; since it represents the action designated by the simple verb as being consummated and finished. The verb άлoxτεivεw, to kill, has therefore a stronger meaning; because, in consequence of ano, we conceive of the slayer, tov xtεivavra, as not desisting until he has accomplished his purpose. In like manner άnodvýoxεiv, to die, is stronger, because it presents the idea of actual decease. It is also a mistake to say that anodißew is the same with the simple hißew, to press; for it indicates, not only that a person or thing is pressed, which may be done on one side only; but that it is pressed wholly, entirely, on every side, in which sense it is spoken of grapes. It is likewise false to say that άлolɛizeiv does not differ from the simple hɛiyɛw, to lick. Luke says elegantly, 16: 21, οἱ κύνες ἀπέλειχον τὰ ἕλκη αὐτοῦ, the dogs licked his sores sc. clean. Who does not perceive that something more is expressed here, than if he had written ov? The force which is thus imparted to the conception of the action, is also augmented by repeating the same preposition after the verb, as is said above.

ἀπό,

There is still another class of verbs under this general head, which are very numerous, and in respect to which we must be very brief. Since now the mind is more excited, when it not VOL. III. No. 9. 9

only forms a conception of a thing, but also sees and feels it as it were delineated in all its parts, it is obvious, that those compound verbs will have the greatest force, in which the prepositions produce such a full and complete image of the thing signified. These are chiefly such verbs as are compounded with two or more prepositions. Indeed, it was necessary to provide, not only that the thing designated should be conceived of in some manner, but also that it should be conceived of in some certain manner; and that the mind should be filled with a clear image of it, by viewing all the circumstances accurately and as they took place. As therefore they greatly mistake, who affirm respecting the compounds Υπεξαναδύς, ἐξυπανέστη, ἐπιлoоμоlоvoα, that one or another of these prepositions are redundant; so also it is a false position, that παραπορεύεσθαι, παρievai, diodevεiv, and other like verbs, of which we have spoken above, have no broader signification than the corresponding simple ones. For although the simple verbs may present to the mind the same general idea, yet the compounds describe it more accurately, so that we see it, as it were, with our eyes; and in this way they excite a more vivid and stronger conception in the mind.

Should these brief observations lead any who are devoted to Greek and sacred literature, to a closer investigation of the force of the prepositions, our labour will not have been in vain.

ART. III.-AUGUSTINE AND PELAGIUS. COMPARATIVE VIEW of their Lives and SysteMS.

From Neander's 'Allgemeine Geschichte der christlichen Religion und Kirche,' Vol. II. Pt. iii. Translated by Leonard Woods, Jr.

INTRODUCTORY NOTICE.

In here presenting for the first time to the American public, an important article from the pen of one so distinguished for learning and piety as the excellent Neander, the Editor deems it proper not only to state the few circumstances which are known concerning his life, but more especially to impart some information in respect to the general character of his mind and writings. In this way only can the reader be in a situation properly to

judge of the degree of weight due to his statements and reasonings; and it will probably be found, that to few writers can a higher degree of authority be ascribed, so far as this depends on profound learning, sound judgment, and unquestioned candour.

Augustus Neander, now Professor of Theology in the University of Berlin, was born of Jewish parents at Hamburg, Jan. 16, 1789. At what time he passed over into the Lutheran church and received baptism, is unknown to the writer; but it must have been at an early age. It was related to the writer by an eminent bookseller of Hamburg, that about thirty years ago, a bashful awkward boy was accustomed to come to his shop, and spend hours and days in the perusal of books which were lying about, in total abstraction and regardless of every thing which was passing around him. This circumstance soon excited attention; and on inquiry, the bookseller was so much interested in the situation of the poor youth, and in the extraordinary mental powers exhibited by him, as freely to furnish him with the books he wanted, and also ultimately to unite with a few friends to afford to him the means of obtaining a liberal education. Such was the commencement of Neander's career; and nobly has he repaid the sympathy and care of his early friends. His earliest patron is now the publisher of his works; and the relation between them, though changed in its external form, has yet lost nothing of the mutual respect and confidence in which it was originally founded.

Neander pursued his studies at the University of Göttingen, where he was afterwards Repetent.* In 1812 he was called as

Professor Extraordinary to Heidelberg, where he remained three or four years.† About the year 1815, he was transferred

This is the name of an office peculiar to Göttingen. It was probably intended at first, that the incumbent should repeat to his pupils the lectures of the professors, with explanations, etc. At present it is a small appointment of about $150 per annum, given to young men among the privatim docentes, for which they are required to read a few public lectures. There are usually two Repetenten. The station has been held by many distinguished scholars, as Gesenius, H. Planck, Neander, Ewald, etc. See Vol. I. p. 9 sq.

The University of Heidelberg has been the nursery, from which many distinguished professors have been transplanted to other stations. To mention only a few of the more prominent,-De Wette,

to the University of Berlin, of which he has ever since been one of the ornaments; and his lectures and influence have contributed not less than those of any other person, to elevate that university to the pre-eminence of rank, which it now holds among the schools of Germany.

The department of theology to which Neander has principally devoted his attention, is Ecclesiastical History. But the course which he has taken, and the point of view which he has adopted, are new, peculiar, and striking. Instead of dwelling on the external history of the church, and merely arranging and recapitulating the facts preserved in ancient authors, he has endeavoured rather to take a comprehensive historical survey of the effects produced by Christianity on the human race, in all the relations in which it has been presented to them. He would view the christian religion in its relations to the mind and soul of man; the manner in which it has affected these in different ages, countries, and individuals; the hindrances which have existed to counteract its benign effects; and then also the external manifestations of these influences and these hindrances, both in private and public life and in doctrine, as they are exhibited in the history of the visible church. It will be apparent, that this is a far loftier eminence, from which to survey the field of ecclesiastical history, than has commonly been gained; and that viewed from this elevated point, the field expands into prospects of unlimited extent and overwhelming interest to the christian student. No ordinary training or qualifications would enable the historian to do justice to his subject, regarded in this light. This Neander felt; and he has, therefore, shaped the studies of his life accordingly. His first step was to make himself acquainted with the facts and the spirit of Christianity, from the original sources; and with these, as developed in the New Testament, no man is probably more familiar. The next point was to become in like manner acquainted with the views and character of those to whom Christianity was presented; in order to be able to estimate in what manner it would probably be received, the modifications which it would undergo from the influence of preconceived opinions and former feelings, and the nature of the objections and hindrances which it would have to encounter. The sources of all this information may be classed

Neander, and Hegel were called from Heidelberg to Berlin; Augusti to Bonn; Ullmann to Halle, etc.