PREFACE.

E shall perceive that DR. WHITMARSH places the different parts of human nature as given in the

New Testament, its good and bad conditions, and the influences external and internal, natural and supernatural, by which it is affected, under their respective headings, and so presents the description in the shape of Specific and Distinct Masses of Scriptural facts.

This plan, which is very fully and elaborately executed, gives a unity and wholeness, a form and vividness, to the effect of Scripture upon us.

By bringing together Texts of Scripture, and combining in one view various passages, it strengthens the impression which Scripture makes;

The Scripture account of the operations of Spirits and Supernatural Beings, their interposition in this world, and their life in the other;

The Scripture catalogues of Virtues and of Sins;

The Scripture disclosure of the End of all things, and

the eternal distinction of the Good and Bad.

b

All these truths appear in a more striking and effective light as the language which bears upon them is in its different spheres gathered up and brought to a head.

The whole is illustrated by reference to metaphysical and moral writers.

The SECOND VOLUME is intended to be A COMPANION TO OUR ENGLISH PRAYER-BOOKS, and also to exemplify THE SENSE TEACHING of the New Testament.

This book is likely to be serviceable to the Scripture reader..

An able article has been written upon 'Emiluμía, or DESIRES AND AFFECTIONS, by THE REV. J. R. T. EATON, M.A., Professor of Moral Philosophy in the University of Oxford (p. 48).

This word 'Eivμía, or Desires and Affections, is a term obviously having a double meaning-Desire, and Affection (or Lust).

Desires and affections (i. e., affections having a person for their immediate object) are in themselves an original and lawful part of our complex nature, capable of good ends.

It must be remembered (says Professor Eaton), that when excess or extravagance of our desires or affections is spoken of, it does not imply any absolute and fixed quantity of these emotions as belonging to any given individual. Such a notion as this seems too material in its character to be a proper account of what takes place in the mental or spiritual part of our common

nature.

Human nature consists rather of an inward system, state, or commonwealth.

And the subject is thus illustrated: Our Bodily Frame consists, not so much of a fixed quantity of flesh, and blood, and

bone, as in the arrangement of the organs which make up our idea of man.

So, then, with our inward fabric, or structure, built up of desires, motives, reason, and will.

Should the proportion, for example, which the love of money, or sensual indulgence, of power, or anger, bear to the other inward principles of our nature be greater in one man than in another, it is THIS FACT, rather than the quantity of these several feelings, which serves to denominate an individual as more avaricious or more passionate than his neighbour.

This is true and valuable moral philosophy.

The personal observations on DEATH, as given by DR. WHITMARSH in his Introduction (Intr. p. L.), and also his articles on SPIRIT (p. 5), SOUL (pp. 13, 14), and PRAYER (p. 306), are worthy of attention.

J. B. MOZLEY.

Christchurch, Oxford.