respect to themselves, and these cognate families, now accuse God of injustice?, μn Vévolto. Mr. Turner applies this verse, according to the principles of sound criticism; it occurs Ex. xxxiii. 19. after the apostasy of the golden calf, when God admitted the intercession of Moses; and if it be taken together with its context, it will demonstrate "that God is abundant in mercy," that he "is not extreme to mark what is done amiss." Such is the apostle's argument, if properly weighed. V. 16. Those commentators appear to have comprehended St. Paul's allusion, who apply kovros to Jacob, and TREXOVTOS to Esau: we do not account the Professor's arguments against them satisfactory. V. 17, 18, relate the case of Pharaoh, as a proof of the established principle of God's illimited right and power. T, vepά σs, superstitem te feci, in LXX, Sieτnprns, not ouvrnprns, as Turner states. St. Paul, probably, introduced this quotation to correct false inferences from the former, respecting God's unrestrained mercy, by citing Pharaoh as an example, that wicked men are punished for their sins. V. 18. Some ecclesiastical writers read these words interrogatively. Exλnpúvev does not exactly answer to our verb "harden:" it is expressed by the Hiphil form of up. Theophylact, in loco, observes, ὕτω καὶ ὁ Θεὸς τὴν πηλίνην καρδίαν τε Φαραὼ σκληρύνειν λέγεται—πῶς; τῇ μακροθυμία; μακροθυμῶν γὰρ ἐπ' αὐτῶ, σκληρότερον αὐτὸν εἰργάζετο. Ernesti considers the word here, a meiosis of ¿λɛɛïv, minus benignè tractare. Turner's version" to suffer any one to continue obstinate,” is better than "to harden." The Arabic version reads, he judges. V. 19. The objections of the Jews are considered. V. 20. This is analogous to a passage in Midrash Coheleth, f. 88, c. 2, respect

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he affected to judge התחיל מדיין הוא בנגד בוראו :ing Saul

or call in question the words of his Creator." The example of the Potter is a statement of the question concerning the admission of the Gentiles into the covenant-on which Mr. Turner's note is very judicious. It appears to be a quotation from Isaiah xlv. 9, Jeremiah xviii. 1-10. V. 22. The use of μακροθυμία adds force to Theophylact's remarks on σκληρύνειν ; κατηρτισμένα εἰς ἀπώλειαν accord with the preceding figure and are predicated of God's abandonment of the Jews, and perhaps, of the destruction of their civil community and religious polity. The phrase is frequent in the Talmud, and Schleusner explains the words, "homines.. qui suam sibi perniciem contrahunt." V. 23. The admission of the Gentiles is again urged, hence the σκεύη κλέος are distinguished from the σκεύη ὀργῆς, οι those who pertinaciously reject the Gospel. Пponтoiμaσev is not

"predestined," but prepared of old, or "afore-prepared," as our version renders it. V. 25. Om in Hosea is translated ayanάw, both in the LXX and the New Testament, from whence we may derive an elucidation of v. 13. V. 27. Kpale is the common term, my, e. g. my 8, and xatáλeμμx, which Hesychius has interpreted vorépnua, μépos, is N, in Isaiah, a remnant, according to our version. The Calvinistic inferences which have hence been drawn, are very fallacious and absurd; for owenoera is in the Hebrew, 1 shall return. We have been more particular in supplying those remarks, which we considered to be Mr. Turner's omission in this chapter, on account of its importance, and of the false reasoning that polemics have deduced from it. We subjoin his analysis from v. 14, to v. 24, as a specimen of his perfect comprehension of the subject.

"From what has been said can God be charged with injustice? Certainly not. But, he acts, according to his pleasure, (v. 15.) as he says, 'I will shew favour and benignity to whomsoever I choose.' His plans are all directed by his own will, (v. 16.) so that their arrangement does not at all depend upon human inclination or effort, but solely on the divine wisdom, (v. 17.) And to give an instance of a bad man being made subservient to the Divine plans, it is said of Pharaoh, ' for this purpose have I allowed thee to continue, in order to display my power, through thy obduracy, and thus to spread my glory in the world.' (v. 18.) It is plain, therefore, that God's providence so disposes all things as to advance his own plans, extending his benefits to some, and suffering others to continue obdurate, (v. 19.) Will you object, that since God's plans cannot be altered by man's efforts, no blame ought to be found with your conduct, because it subserves those plans? (v. 20, 21.) I reply, first, that this is presumptuous and indecent in so uninformed a creature, that the Maker of all things has, unquestionably, a right to dispose of his favours as he pleases, granting to one portion of mankind a greater, and to others a less degree of benefit. (v. 22.) And, secondly, to express myself plainly, in reference to the rejection of unbelieving Jews, as God's covenant people, if God hath borne patiently with you, although you have merited condemnation, will you find fault with what ought to excite your gratitude? He will no longer bear your obstinate rejection of his Son, whose Gospel he offers to the Gentiles, (v. 23.) in order that its blessings may become universally disseminated (v. 24.) and both they and believing Jews may participate in its privileges."

Ch. x. v. 5-8. The first allegation from the Old Testament is from Lev. xviii. 5., and the Gospel or Sinalooúvn ǹ in πíoτews, by a prosopopoeia, quotes, in reply, Deut. xxx. 11-14. Mr. Turner has well shewn from Prov. xxx. 4. Baruch iii. 29. et seqq. that the Jews, to express impossibility, often used the metaphor of

ascending into heaven, or descending into the abyss, to which we add from Bava Mezia, f. 94. c. 1. that a contract worded with these conditions was pronounced null. Some have imagined, that äßuocos answers to , but in Deuteronomy the corresponding phrase is Day, and in the Proverbs v. 13. This citation from Joel, (which the author compares with Acts ii. 21.) proves the scope of the Apostle's argument to have been the UNIVERSAL salvation of believers, whether Jews or Gentiles. V. 14, 15. Without analyzing the primary object of these words, in Isa. lii. 7. they here seem to exhibit the necessity of preaching this UNIVERSAL admission of the Jews and Gentiles into the Christian church, and the necessity for men duly appointed to the office. V. 16. As the writer notices, "this may be either an objection of the Jew, or the author's acknowledgment." V. 17. axon is ny, which, continually, expresses doctrine, in the works of the Jews, and is retained in by the Arabic, and in 20: (cf. Matt. iv. 24. ix. 26.) by the Ethiopic version: the Syriac paraphrases it, so the hearing of the ear, which is the original idea of you, and occurs in Job xlii. 5. V. 18. et seqq. contain St. Paul's reply. Some are of opinion that the Apostle either read or substituted for Op according to that principle of allegation, which the Jews denominate an ninh, or, for the sake of better illustrating the subject. But this is too strained an hypothesis: it is much more likely that he translated p*, their sound, (which the context of Ps. xix. 4. demonstrates to be the true sense of the word,) by making the affix. P, as Professor Knapp argues, certainly was applied to the sound of musical instruments (see in Arabic, which the Kámús likewise asserts to be the sense of) so indeed have all the versions understood the passage, except the Chaldee, which our translators seem to have followed: Symmachus renders it "xos, ch. xi. v. 1. The Apostle now proceeds to shew that the Jews are not utterly rejected, and totally abandoned, and discourages the Gentiles from treating them with contempt, in consequence of such an assumption. V. 2. πpoέyvw, he knew of old, or regarded of old with affection, (see examples in Schleusner, in voce vivoxa): —èv 'Haig is an ellipsis for in the book or history of

قوه

* The objection of mappiked, in as the root, is futile; for the mappik must depend on the integrity of the Masoretic system, and a line or rope, is admitted to proceed from p, consequently, pa sound, &c. may, on the same principles, thence be derived.

Elijah. V. 4. τῇ Βάαλ scil. τῇ εἴκονι τὸ 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 τῶ νόμο, ἐκλογὴ to those who implicitly believed the promises of God, and the assurance of the advent of the Messiah: it also stands for exλexto, 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 exλoyn, 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 яаρánτwμα and a 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 rùv ¤ámy 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; goons is their future reception into the Divine favour; but oßoλn 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. noтouía is not total abscission, it includes an idea of banishment and severe punishment: e. g. apud Plutarchum Educ. iii. c. 4. §. 3. ὕτω δεῖ τὰς Πατέρας τὴν τῶν ἐπιτι

,בשרי,exa

*

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Or, according to other writers, ἀκαρπότερος ἀγριελαίω.

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 από 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

"All Israel shall be saved in the world to come:"T declares the manner of this salvation, in opposition to their speculations. Concerning p, 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. л 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 LX, in our version, lxxvii. 19.) but this is likewise uncertain, as it is a frequent Jewish phrase.

جمر في القلب

في القلب حمر

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 πυρος. It was an antient proverb, as we learn from R'' Levi Ben Gershon, and is still found among the Arabs. Hence they say, "hot coals in the heart," all "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 Ἐπιστ κόπων 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