p. à pratiquer pour joindre ensemble plusieurs maisons ou lieux voisins, de manière qu'ils soient considérés comme ne faisant qu'une seule et même maison, un seul et même lieu, afin que l'on ne viole pas le samedi en passant de l'un à l'autre." Tom. I. 26. And as Wotton says that the “Title of Sabbatical Mixtures is in itself the most intricate part of the whole Misna," it is well that we are not obliged to understand it. All that need be here said is that the word Eruvin, when stripped of its lion's skin, is a very common-place and harmless one, signifying properly "MIXTURES;" or, as used by Lightfoot and myself, "MISCELLANIES." L. B. "Ego quidem, charissime, quantum, Domino gratuitam gratiam largiente, modulum possum propriæ parvitatis agnoscere, sub ILLO UNO DOMINO ATque Magistro, in ejus schola positus, non fratrum meorum vocari magister aut doctor affecto, quorum in veritate condiscipulus semper esse desidero. Quapropter hoc ab ILLO VERO DOMINO AC MAGISTRO nostro, postulare non desino, ut ea me, sive per eloquia scripturarum suarum, seu per sermocinationem fratrum condiscipulorumque meorum, sive etiam per inspirationis suæ internam suavioremque doctrinam (ubi sine sonis sermonum, et sine elementis literarum, eo dulcius, quo secretius, VERITAS loquitur) ea me docere dignatur, quæ sic proponam, sic asseram, ut in propositionibus atque assertionibus meis, VERITATI (quæ nec fallit nec fallitur) semper inhæream, semper obediens, consentiensque, reperiar. Quoniam ut VERITATI obedire, atque consentire, valeam, IPSA VERITAS illuminat, ipsa adjuvat, ipsa confirmat, ab IPSA postulo doceri multa plura quæ nescio, a qua accepi pauca quæ scio. IPSAM rogo ut, præveniente ac subsequente misericordia, quæcumque salubriter scienda nescio, doceat me: in his, quæ vera novi, custodiat me: in quibus ut homo fallor corrigat me: in quibus veris titubo confirmet me et a falsis ac noxiis eripiat me: ut in cogitationibus, ac sermonibus meis, quod salubriter donat, inveniat : et ea faciat de ore meo procedere quæ sint coram IPSA principaliter grata; et sic fiant fidelibus cunctis accepta."-Fulgentius ad Monimum. Lib. 1. c. iv. ESSAY I. ON THE NATURE AND OBJECT OF REVELATION. Modes of Revelation-it relates only to this world and the world to come-its great subject, the fall and recovery of man-is it a duty to study unfulfilled prophecy? So far as any act of God has relation to intelligent beings, it is a revelation of Himself; but when we use the word Revelation, we generally mean that manifestation of his nature, of his moral government, and of his purposes, which He has given to man. This also is generally still farther restricted to that revelation of Himself which God has been pleased to make by his written Word. Thus, we commonly find the epithet "natural," applied to religion, in contradistinction to the epithet "revealed;" although what a man learns from the works of God is as truly learned by revelation, as what B he comes to know by means of the written Word of God. I do not mean to cavil at the conventional use of words, or to object to any words being used in any manner that is understood; but I apprehend that it would be more correct to speak of the Revelation of God, as consisting of four parts; or rather, as made in four modes. 1. That revelation which is made by his works of CREATION; or that manifestation of his nature and will, which is offered to man by means of "the things which do appear" in the visible universe. 2. That revelation which is made by the manifestation of himself as the Governor of created things; by miracles, or sensible interpositions of his PROVIDENCE. 3. That revelation which is directly made to the spirit of man, by the SPIRIT of God. 4. That revelation which forms, and exists only as, a written BOOK. The knowledge of God which may be derived from the first of these sources, has generally been considered as belonging to what is termed "natural" religion. It is, however, as I have already said, a matter of pure revelation; and it is a revelation absolutely necessary to our un |