are silly prejudices, such as that the study of criticism must make a man dry, and cold, and heterodoxthat the neology of Germany has arisen from this source; and that the laws of words and syllables have little tendency to promote spirituality of mind. It is not our business to expose ex the folly of all this. We are merely accounting for the low estimation in which biblical literature, properly so called, is held in England, and for the little encouragement which is afforded to engage in studying it, or in publishing to promote its interests. The work now on our table is an honour to the individual who has undertaken it, and will, we trust, contribute to advance the interests of philological criticism in the kingdom. It is right we should allow the author to state what he has proposed to accomplish by his work, and what the reader may expect to find in it. "Having premised thus much on his plan generally, the Editor will now proceed to further develope its details, and indicate the nature and contents of the present work. It has been, throughout, especially adapted to the use of Academical students, Candidates for Holy Orders, and all persons who possess any tolerable knowledge of the Greek of the New Testament, and it will, he hopes, materially tend to fix and establish the interpretation of the New Testament on the authority of the most eminent Commentators, both ancient and modern; and subserviently thereto, the phraseology is explained, and the subject matter illustrated, both from the Classical authors, and the Rabbinical writers. One peculiar feature of the work is, that the interpretations of the ancient Fathers and early Greek Commentators (as Theophylact, Theodoret, Euthymius, Ecomenius, and Aretas) together with the Scholiasts and Glossographers, have formed the basis of the exegetical and doctrinal matter, and the copious stores of Elsner, Raphel, Kypke, and Wetstein, that of the philological, or illustrative. Indeed, the present work contains the whole of the exegetical and philological annotations of Wetstein (whose New Testament has been emphatically termed by a celebrated Prelate, THE invaluable book), and of the immensely numerous Classical and Rabbinical illustrations, all such as, on a diligent examination, appeared to be at all apposite, or important to the interpretation of the New Testament. As approximating in authority to the Fathers and Greek Commentators, the Editor has assigned the next place of importance in in terpretation to the works of those illus trious and orthodox Commentators of the modern School, who flourished from the glorious era of the Reformation to about the middle of the last century, and who, treading in the footsteps of a Chrysostom, an Origen, a Basil, a Gregory Nazianzen, and a Jerome, completed the superstructure of legitimate legitimate interpretation, which had been originally founded, and partly raised, by the hands of those venerable Fathers of the Church. " Adverting, however, to the peculiar exigencies of the present times, and in compliance with the wishes and suggestions of some judicious friends, equally interested in the welfare of our Church, and attached to the cause of orthodoxy in general, the Editor has been induced to make by far the most ample selection from the exegetical and philological annotations of the foreign Commentators of the last half century; as Wetstein, Heumann, Kypke, Koecher, Carpzov, Ernesti, Bengel, Morus, Storr, Vacknaer, Michaelis, Fischer, Koppe, Pott, Henrichs, Knapp, Jaspis; and especially Rosenmuller, Kuinoel, and Tittman; from whose ample stores the Editor has largely profited; insomuch that it will, in future, be little necessary for the Student to resort to the works themselves. The Editor has, moreover, carefully compiled all important illustrations of the New Testament from the Classical writers found in the works of Grotius, Pricæus, Bos, Alberti, Homberg, Elsner, Raphel, Abresch, Palairet, Pincinelli, Krebs, Munthe, Loesner, Kypke, and Wetstein; and, of our own countrymen, Blackwall, Wakefield, and Bulkley, including his own copious collections, formed gradually in a diligent study of the Classical writers during the last eighteen years. Nor has the Editor omitted to avail himself of the valuable aids to be found in the illustrations of the Scriptures from the Rabbinical writers, as collected by Cartwright, Drusius, Buxtorf, Lightfoot, Pococke, Hackspan, Surenhusius, Lampe, Schoettgen, Meuschen, Wetstein, and others, of which all that were found directly apposite have been adopted, though generally with abridgment, and often translated into English. Nor have the highly meritorious labours of our great English Theologians, of every age, been overlooked or undervalued, though the Editor has derived comparatively few materials from that quarter, partly because he supposed that the works of those Divines were generally in the hands of his readers, and especially since few of them supply much of those kinds of matter of which the present work is chiefly composed, i. e. exegetical and philological. The reader, however, will find several valuable annotations derived from that quarter, both exegetical and doctrinal; of these latter, indeed, the number would have been greater, had not the Editor wished to avoid the adoption of such as had already been extracted, and are to be found in the valuable Family Bible of Dr. D'Oyly and Bishop Maut, or in those of Mr. Hewlett, or Dr. Adam Clarke, in Mr. Horne's Introduction, or the Abstracts of Mr. Elsley and Mr. Slade."-vol, i. preface, xi-xiii. Those who are acquainted with the Synopsis of Poole, a work of far more value than is generally understood, and with the Cure Philologice of Wolf, cannot but rejoice, that the immense labours of the Continental critics, who have succeeded these laborious compilers, have been condensed and arranged in a work so accessible as that now on our table. The author we consider, therefore, to be entitled to the best thanks of every scholar and divine. His exertions must have been vast and unremitting, and remind us more of the days of Walton, and Castell, and Poole, and Owen, than of the period in which we live. On this subject we must make another quotation from the advertisement to the second part. "To advert to some peculiar features of the present Part, the Author can, with truth, say that he has employed the same diligence in selecting all opposite illustrations of the phraseology or sentiment from the Classical writers, by a careful recensio of the immense Collectanea of Pricæus, Grotius, Raphel, Elsner, Kypke, Wetstein, &c. The labour of this may easily be imagined, when it is considered that the quotations even in Wetstein's New Testament amount, it is said (see Dibd. Introd. vol. i. p. 165.), to a million! The Author was induced to especially attend to this branch of his plan, since the publications in question are rare and expensive, and the persons for whose use the present Work was especially intended, have seldom complete collections of the Greek Classics. The Author's own illustrations of this kind will, in the present Part, be found far more numerous and important. He has also, in this Second Part, used the same diligence in forming glossarial notes, on every word and phrase which present the slightest difficulty. These, he trusts, will be found eminently serviceable to the Student: and though this kind of matter admits not of complete originality, yet a comparison of these glossarial notes with the matter found in Lexicographers or Commentators, will show that the Author has chiefly depended upon his own powers and resources."-vol. iv. advertisement, pp. x. xi. Having thus, in the author's own words, given an idea of his plan, we must submit to our readers some remarks on its execution; in which we shall endeavour to exercise that impartiality, which respect for the writer, and regard for the interests of the Bible, demand. We have endeavoured to use the book for some time in our ordinary examination of the New Testament, and on this use we found the few observations we have to offer. To do full justice to such a work, would require the exclusive occupation of our pages for a year or two, which would not be agreeable to ourselves or profitable to our readers. The work contains most ample illustration of the phraseology of the New Testament, from all the classical writers, and references innumerable to the opinions of those who have written upon it. Indeed, there is often a much larger mass of annotation of this kind than seems to us to be necessary.. But in such a work the error should be on the side of excess, not on that of deficiency; as it is often impossible to say how far a parallel passage may illustrate the phraseology on which it is brought to bear, or others analogous to it. The quotations of Mr. Bloomfield, however, very often require no small portion of critical learning to enable the reader to understand their connection with the subject. It often happens also, that a great deal of labour is bestowed on that which, on the whole, is very plain, and requires little elucidation; while that which involves considerable difficulty is lightly passed over. This disappointment is so invariably experienced in consulting commentators, that it would be rather strange if it did not apply to this work. We have frequently referred to it, when in difficulty, and have been vexed, after toiling through several pages, to make no discovery of importance. Various opinions have been referred to and discussed; but no one maintained with ability as the only correct interpretation. In the case of the author of this learned work, as in some others, we apprehend it will be found that more dependance may be placed on his diligence and literature than on the strength and soundness of his judgment. The collector of such a mass of opinions is in danger of feeling bewildered and dis. tracted, and is therefore not always the best judge of the stress which is due to one, rather than to various other views of the subject. It is obvious, if the reader does not possess some maturity of understanding, that he may be in danger of the same distraction, from the quantity of conflicting matter on which he is required to pronounce judgment. The present work, therefore, is by no means suited to a beginner. Such a person is more likely to find perplexity than assistance from it on many important points. Sentiments are frequently introduced which either ought not to have been introduced, or to have been met with more argument; while opinions of a very unguarded and injurious nature are brought forward, either as the author's, or without any expression of condemnation. But we must give some illustrations of our meaning. On Matth. xvi. 17. "Flesh and blood hath not revealed it unto thee, but my Father who is in Heaven," we find the following annotations. “ 17. ὅτι σὰρξ-ἀλλ ̓ ὁ πατήρ. The passage may be thus paraphrased: 'Man hath not taught thee, but God, i. e. by Dr. “ 17. ὅτι σάρξ – οὐρανοῖς. Maltby, in the 23d Sermon of his second volume, remarks on the mistaken notions which were entertained by the Apostles on the nature of the Messiah's kingdom; and that in this declaration of Peter we may recognize a triumph of spiritual disinterestedness over secular selfishness. "The words now under our consideration form the answer to that declaration, and, when freed from the obscurity of metapher and idiom, may (with Dr. M.) be thus paraphrased: Thou art not induced by worldly and carnal views to profess this faith, but by honest conviction, the love of truth and virtue infused into you by the Author of every good and perfect gift.' "Wetstein refers us to Sir. 14. 18. 27.31. Gal. 1. 6. 1 Cor. 15.50. 2 Paral. 32.8. Eph. 6. 12. In the writings of the Jews the King of flesh and blood is often mentioned as opposed to God S. B. by which phrase they indicate, that even the most powerful man, though he may have the most prudent counsellors, is nothing in comparison with God, q.d. If you listened to the Jewish doctors and priests, nobles and princes, and those who have the greatest authority, you would judge very differently of me.'"-vol. i. pp. 211, 212. Thus the important doctrine of divine teaching seems resolved into the general doctrine of Providence, or the love of truth and virtue infused by God. This is not the way the subject is taught in the Scriptures. In the following passage the reader is furnished with a specimen of the author's general manner of treating Scripture phraseology. We quote it chiefly on account of the last part. « 3. ἐὰν μὴ στραφῆτε. Unless ye be changed in disposition, and become, &c. There is, I believe, no other example in the New Testament of this metaphorical sense. On this Rosenmuller has the following remark: Pueris similes vult fieri Christus sectatores suos, modestia et honorum periturorum despicientiâ, quod ea ætas longissimè absit a studio honorum, quod ne ad inventam quidem se ad virilem et robustam ætatem referri solet nam, ut Horatius ait, Conversis studiis ætas animusque virilis Quærit opes et amicitias, inservit honori.' (See also Whitby.) This being the manifest sense, I am surprised that Wetstein should interpret γένεσθαι ὡς παιδίον to be acknowledging the superiority of others to ourselves, and that we are, (q. d.) as boys compared to men, a comparison not unfrequent in the Classics, and of which he produces several examples. It will not, however, justify his interpretation, which is too limited and farfetched. Though I know that the Apostle to the Romans, xii. 10. gives it a characteristic of true Christians, ἐν τιμῇ ἀλλήλους προηγούμενοι, yet the interpretation is too restricted. Our Saviour means to inculcate a childlike disposition in unambitiousness; not, however, that our Saviour intended to confine himself to that circumstance. He might advert to the general simplicity and humility, docility and guilelessness of young children, and such was this, by Jesus taking him in his arms. The admonition, therefore, is very similar to that of St. Paul, 1 Cor. xiv. 20. ἀδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσίν· ἀλλὰ τῇ κακίᾳ νηπιάζετε, τοῖς δε φρεσὶ τέλειοι γίνεσθε. Such were the sentiments of that gracious Being, who seems to have had a peculiar affection for children, and who particularly desired that they might be suffered to come unto him, and not be forbidden. John Calvin, however, presumes to teach us a contrary doctrine; telling us, in his Instit. 4. 15. 10. 'infants bring along with them their own damnation from their mother's womb; having the seed of sin in their very natures, though not developed. Nay, their whole nature is a sort of seed-bed of sin, and therefore they cannot but be odious and abominable in the sight of God.' "-vol. i. pp. 238, 239. We are very sorry that so respectable a man as the author of this work should, from his dislike of Calvinism, be guilty of perverting the words of that eminent man, whose name is supposed, by too many, to be only another term for every thing that is monstrous and detestable. It did strike us as very shocking, that the author of the quotation should be guilty of speaking of children as odious and abominable in the sight of God. Before we could believe it, we turned to the passage, the last sentence of which Mr. Bloomfield has grossly misrepresented. Calvin is speaking, in the section from which the quotation is made, on the subject of baptism and original sin. The whole passage reads thus. "Now two things, therefore, are distinctly to be observed, namely, that we, being in every part of our nature so defiled and corrupted, are held to be already justly condemned and convicted before God, on account of that corruption; to whom nothing is acceptable but righteousness, innocence, and purity. Even infants themselves, therefore, bring their own condemnation with them from their mother's womb: who, although they have not yet brought forth the fruits of iniquity, have nevertheless the seed of it included in them. Indeed, their whole nature is a kind of seed of sin; therefore, [non odiosa et abominabilis Deo esse non potest,] IT cannot but be odious and abominable to God. This condemnation, however, the faithful are assured, by baptism, has been removed and driven from them: when (as we have said) the Lord doth by this sign assure us that full and perfect forgiveness is wanted, both of that fault which should have been imputed to us, and of the punishment which should have been suffered on account of it," &c. We leave this extract from Calvin to speak for itself. It shows that it was the corrupt nature, and not the little children he pronounced abominable to God; while at the same time he regarded that very corruption as removed by a divine provision, signified by baptism. If the fault and the punish ment of original sin be both done away, it is not easy to conceive how Calvin could regard the children as the objects of God's hatred. The sentiments of Calvin were in full accordance with those of the English reformers, as expressed in the ninth article of the Church. "Original sin," says the Church, "standeth not in the following Adam, (as the Pelagians do vainly talk,) but it is the fault or corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore, in every person born into the world, it deserveth God's wrath and damnation," &c. If this be the doctrine of the Church of England, we put it to the good sense and justice of Mr. Bloomfield, whether, in holding up Calvin to reprobation, he has not been guilty of a gross and unfounded calumny of a man who ought never to be mentioned but with veneration, and whose praise has been sounded by the most celebrated writers and dignitaries of the Church of England. We also put it to the author, whether he has not in this, and some other instances, violated the profession of candour and fairness made in his Preface? He thus speaks : "One thing he must be permitted to observe, namely, that in the selection of matter, as well as in the adjustment of jarring interpretations, he has been guided by the strictest impartiality. His maxim has ever been-Tros Rutulusve fuat, nullo discrimine habebo; or, in the words of Plato, (de Republ. 614.) ὅπη ἂν ὁ λόγος, ὥσπερ πνεῦμα, ταύτῃ ἱτέον. Though unfeignedly and conscientiously attached to the Church of which he has the honour to be a Pastor, yet the Editor has endeavoured to preserve the strictest impartiality in adjusting the interpretation of all those texts on which any difference of opinion unhappily subsists among the various de nominations of professing Christians. So far, indeed, from willingly aggravating the bitterness of the odium theologicum, he would rather sound an Irenicum to his mi nisterial brethren, of every denomination, that Ephraim might no longer envy Judah, nor Judah vex Ephraim; that all (con sidering the doubtfulness and, in truth, the unimportance of many controverted points,) might agree to differ, ever remembering the maxim of Augustin-Melius est dubitare de occultis quam litigare de incertis." -vol. i. preface, pp. xv. xvi. So much for profession, which we have no doubt was very sincerely made; but the name of Calvin was too severe a test for the impartiality of Mr. Bloomfield. It was enough to call forth the odium theologicum of a man who can speak of the observations of German sceptics and philosophists with moderation and candour. The following passage supplies us with a method of getting rid of a considerable portion of the preceptive part of revelation. On the expression, "Let him be to thee as a heathen man and a publican." Matt. xviii. “ 17. ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. Of this paasage there are many interpretations in Pole. Mr. Bulkley presents us with the following by a certain Dr. Collop (in his Catholic MediLim before the Gentiles' tribunal, as thou cine for the Disease of Charity): Cite wouldst a heathen or a publican. To this I cannot accede. The most probable sense is this: Account him as a flagitious person, and one whose intercourse is to be avoided, as that of heathens and publicans.' To such persons (observes Rosenm.) the common offices of humanity did not cease to be due (as most of the Jews thought), but only those which retion, however, is temporary and local, and, spected a nearer intimacy. This admoni as not accommodated to our times, needs tion can have place only in a very small not be observed. For this public admonicongregation, without the least appearance of civil authority, and governing itself entirely by the precepts of Christ. To the present state of the Church this Christian discipline is little adapted. Vide Nitch de judicandis morum præceptis in Nov. Test. a communi omnium hominum ac temporum usu alienis, Comment. 8. p. 165. seq. "I add that the enlightened interpreter |