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a more efficacious means of reconciling sinful man with his Creator, Rom. iii. 25." Jones.

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nature of sacrifice or suffering, as the means of compensating for the wrong done. How can Dr. Jones, Ἱλάω, ἱλάσκω, ἱλεύω, I make a whose mental independence is person kind or favourable, I appease him with respect to another: Mid. iλaópai, great and noble, permit himself ἱλασκομαι, ἱλεύομαι and ἱλέομαι, to follow in the herd of Pelagian Eschyli Suppl. 123. iλetodai, Orph. and Socinian evaders of evidence, Arg. 947, but of dubious authority; I by representing the EXPIATION make myself or become kind, favourable; of our blessed Redeemer as a I am appeased by offerings, or presents, mere verbal accommodation to or intreaties δολοκτασίας ἱλάεσθαι, Jewish prejudice? ; This mode Apollon; 4. 479. in Plutarch. Poplic. 21.

ἱλασαμενος τῷ Αΐδη for τὸν Αϊδην, but doubtful; icoúμevos for iλaokoμevos, Plato de Legibus, 7. Anecd. Bekkeri, p. 44. From 'yaos is iλeos, ἵλεως. From Netw, has also been de

rived iλýkw. Hesychius has avres, which he explains by evμeviouevo, and ἱλαότι for ἱλαρῷ, from the neuter verb 'nu, I am gracious, kind, favour

able.

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We cannot but here pause, to lament that Dr. Jones should have thought it fit to introduce his theological expositions under two of the preceding words; a practice from which he in general laudably abstains. But, perhaps, he could scarcely have devised a shorter way of displaying the lameness of the interpretation, and how irreconcilable it is with the fair meaning of the terms. We must bid farewell to the certainty of language, if this family of words does not unequivocally express the idea of substitution, or the presentation of an equivalent, by or on the part of the offender, for the injured rights, government, or honour of the party offended. The words are rarely found but in reference to a Deity, real or supposed; and generally the adjunct idea is made very apparent of something in the NEW SERIES, No. 6.

of interpretation rests upon the groundless ipsi dixerunt of a few moderns. It is in direct opposition to Scripture and to the manifest reason of the case. It leaves us without any just reason for the original institution of sacrificial rites. It goes far towards charging folly and impiety upon the divine dispensation administered by Moses. The authority of the New Testament makes Christ the substance, the Levitical law the shadow; Christ the end, the law the means and preparation; his death the real and efficient sacrifice, the offerings of animals only symbols and premonitions. According to this this hypothesis, Christ is a sacrifice for sin only by his inducing men to forsake a sinful life, to repent, and to reform; of which it is plain that no means are admitted but exhortation and

persuasion. How can this be reconciled with the innumerable and strong declarations, and with the whole tenor and implications, of the gospel system? How can it be reconciled with the natural convictions of the human mind? Let us hear how nature spoke, by the of Adam Smith: pen 66 Man, when about to appear before a Being of infinite perfection, can feel but little confidence in his own merit, or in the imperfect propriety of his own conduct.-Repentance, sorrow, humiliation, contrition at the thought of his past conduct, seem, upon this account, the sentiments which become him; and to be the only means which he has left for appeasing that

2 T

wrath which he knows that he has justly provoked. He even distrusts the efficacy of all these, and naturally fears, lest the wisdom of God should not, like the weakness of man, be prevailed upon to spare the crime by the most importunate lamentations of the criminal. Some other intercession, some other sacrifice, some other atonement, he imagines must be made for him, beyond what he himself is capable of making, before the purity of the divine justice can be reconciled to his manifold offences. The doctrines of revelation coincide, in every respect, with those original anticipations of nature; and, as they teach us how little we can depend upon the imperfection of our own virtue, so they shew us, at the same time, that the most powerful intercession has been made, and that the most dreadful atonement has been paid for our manifold transgressions and iniquities."-Theory of Mor. Sent., vol. i. part ii. sect. 2, third edition.-In following editions, this passage was unhappily suppressed. We return to

our extracts.

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Θεῖος, α, ον, c. θειότερος or θεwrepos, of God, divine-divine by birth, nobly born, noble, splendid-divine in nature, sacred, pure, incorruptible-divine in effect, vast, extraordinary; eios onp, a monster-divine in origin, divinely sent, Il. B. 22.-happening by a divine interposition, A. i. 4. 17.—Jews, adv. divinely, miraculously. Delorepws, more providentially, Herodot. 1. 122-εiov, ov, TO, that which is divine, the divinity, a divine being, Π. 4. 2. 8.-θεῖον, θεειον, OU, TO, scil. TUO, divine fire, lightning,

thunderbolt, sulphur, II. 6. 135."-Jones.

« Θεῖος,εία, εῖον, adv. θεῖως, godlike, divine hence every pre-eminent object which appeared to surpass the power or the ordinary appearances and operations of nature, as divinely great, divinely strong, divinely beautiful, and the like. So divinus is used in Latin. Hence To Jelov, the divine essence, the Deity, divine pro

vidence.

“ Θεῖον, το, sulphur; ἄπυρον 9. native sulphur; πεпνρwμévov d. sul

phur prepared with fire by art. Diosc. 5. 124." Schneider.

See

But our limits forbid our further pursuit of the comparison, to which we were not unnaturally led by the circumstance that, notwithstanding the great difference in the plan and the size of the two works, they agree in the employment of the vernacular language of each author as the vehicle of interpretation; and that the two languages thus employed are derived from a common origin, and have a close conformity in idiom and genius.

The second edition is clearly the preferable work of the two; and, though the printing is more compressed, it is abundantly clear and neat.

The

The omissions do not appear to be considerable, if, indeed, we can find them at all; while the additions and improvements are very important. Preface, of thirty close pages, is a treasury of most valuable information on the Principles of Lexicography, the plan and use of this Lexicon, and some more technical instructions. If we are not, in every instance, convinced by the author's specimens of criticism, we are delighted and instructed; we see them as models, suggesting and showing the right application of principles; and we are elevated into admiration at his penetration and sagacity, his exquisite taste of the beauties of thought and diction, his glowing enthusiasm, and his felicitous elucidations. We cordially recommend the work, as better adapted than any other for conducting to a masterly acquain

tance with the noblest works of the human powers; and we sincerely wish the learned author health, leisure, and spirits, that he may bring to a satisfactory completion his vast labour, a Greek and English Lexicon upon a large scale, "by far the longest and most adventurous-a full quarto— as a book of reference for the libraries of the learned."

RELIGIOUS INTELLIGENCE.

The public Disavowal of Intolerance by the Dissenting Bodies.-In our last number we ventured to predict that the imputations of intolerance which had been thrown upon the whole body of the Protestant Dissenters, in consequence of the petitions which a few congregations of anomalous character had thought fit to present to the legislature against the Roman Catholic claims, would be speedily repelled by the legitimate organs of the Dissenting community. That prediction had not passed through the press before the committee of the PROTESTANT SOCIETY for the protection of RELIGIOUS LIBERTY, held their monthly meeting, (April 25,) ROBERT STEVEN, Esq. in the chair, when the fol lowing resolutions were unanimously passed: 1. That this Committee perceive with regret, that the presentation of about twenty-five petitions from persons calling themselves Protestant Dissenters,' against the bill depending in Parliament,

for the removal of the disqualifications under which Roman Catholics now labour,' has involved the thousands of congregations of Protestant Dissenters in England and Wales, in the imputation of indifference or hostility to those great principles of religious freedom for which their forefathers contended, and to which they continue ever attached.--2. That the Society, by whom this Committee are appointed, and which includes enlightened and liberal members of the Established Church, and several hundred Congregations of Protestant Dissenters of all denominations in England and Wales, have repeatedly declared their belief, that the right to religious liberty is a universal, paramount, unalienable right--that religious opinions should not alone qualify or disqualify for public offices--that all restraints on their expression by penalties or exclusions, are acts of oppression and of wrong--that the connexion of privileges and emoluments with particular opinions may create hypocrites or martyrs--but that the unrestricted allowance of all religious opinions and diversities of worship, is essential to the rights of conscience, favourable to the promotion of piety, and propitious to the harmony and improvement of mankind.-3. That this Committee can never be unmindful of the needless, oppressive, degrading, and unjust restrictions imposed by the Test and Corporation Acts' on Protestant Dissenters, nor cease to desire their repeal :--But, being convinced that the concessions proposed to be made, by the depending Bill, will not give to the Roman Catholics in England or Ireland any political advantage over Protestant

Dissenters in those countries, they will not as Protestant Dissenters, interfere in any manner that may prejudice or prejudge the Bill, but will leave the measure to the wisdom and justice of parliament, on which, with confidence, the Committee rely."

A special general meeting of the whole body of DISSENTING DEPUTIES was also summoned to meet on Friday, April 29th, at the King's Head Tavern, in the Poultry, London, which was very numerously attended. W. SMITH, ESQ. M.P. in the Chair. The meeting appeared unanimous in its wish to disclaim all feelings of intolerance towards the Roman Catholics; but some opposition arose against two phrases of the resolution submitted to the meeting, and, after a lengthened discussion, the following amendment was carried by a majority of one, the minority not agreeing to the resolution in its modified form :

"Resolved, that this Deputation is anxious to disavow any concurrence in, or approval of, the Petitions lately presented to Parliament, (purporting to be from Protestant Dissenters,) in reference to the claims of the Roman Catholics for relief from the operation of existing laws; and that it will continue, at all seasonable opportunities, to urge upon the legislature, as it has hitherto done, the impolicy and injustice of every sort of penalty or disability, civil or political, for conscience

sake."

The general body of PROTESTANT DISSENTING MINISTERS of the THREE DENOMINATIONS in London and Westminster held a special meeting, at Dr. Williams's LIBRARY, Red Cross Street, on Tuesday, May 3d. DR. J. P. SMITH in the chair; when, after an interesting discussion, the following resolution was unanimously agreed to by a large assembly, with a solitary dissentient :

Resolved, that, as a body, we wholly disclaim every sentiment of religious intolerance towards our fellow-subjects of the Roman Catholic persuasion; and express our earnest hope, that the legislature will at length deem it proper to take measures for the relief of all classes of his Majesty's subjects who may lie under penalties and disabilities for conscience sake."

Persecutions in Switzerland.

Our readers are acquainted with the fact, that, within the last few years, there has been a gratifying revival of the spirit and practice of scriptural religion in many parts of the Continent of Europe, in both the Popish and the Protestant States.

The establishment and progress of Bible Societies, and various other circumstances, may be assigned as the instrumental causes; but the great and efficient cause we acknowledge to consist only in the omnipotent energy of the Divine Spirit.

We recently adverted to the religious affairs of Geneva, in our review of the publications of Mons. Chenevière, Mr. Haldane, and Dr. Smith. To the honour, and we doubt not it will prove to the advantage and happiness, of the Genevese Republic, its Government has steadily repelled all the endeavours which, it is believed, have been made to induce it to adopt any intolerant measures; and it has generously and wisely protected, in the exercise of religious rights, both those who are voluntarily and from principle dissenters from the Church of Geneva, and Mons. Malan, whose separation has been compulsory.

Dishonourably different has been the conduct of the civil and ecclesiastical authorities in the next Canton to that of Geneva, the Pays de Vaud. This Canton is, in size, about equal to the county of Essex; and its population was taken, a few years ago, at 142,000. It extends along the northern side of the Lake of Geneva, and is a picturesque, beautiful, and well-cultivated country. Its capital is LAUSANNE, where is the celebrated Academy and College founded at the time of the Reformation, when the admirable Viret laboured there in diffusing religion and learning. A century ago, however, M. de Crousaz began to lower the standard of religion in the Pays de Vaud, by teaching to his pupils divinity formed in the schools of Limborch and Leclerc; and thus," as Gibbon exultingly remarks, "his lessons rescued the Academy of Lausanne from Calvinistic prejudices.' sive pastors, corrupted by an infidel philosophy, have followed;" and it is not difficult to calculate what must have been the effect of such a state of things, in sixty or eighty years, upon the religion of the Church and the Academy."

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For a brief account of the recent religious state of this interesting country, we borrow a passage from the valuable pamphlet of Dr. J. P. Smith, before mentioned; premising that the individual referred to, Mons. Curtat, one of the pastors of Lausanne, has distinguished himself by vindicating some of the orthodox doctrines, and vituperating those of the Genevese clergy, who are known to have, though somewhat covertly, renounced them. But in vain this gentleman boasts of his orthodoxy, while he "holds the truth in unrighteousness," and sustains the unchristian character of a persecutor.

"Of late," says Dr. Smith, "piety has begun to revive in the Pays de

Vaud. A respectable number of the suffragan ministers, (who hold a rank resembling that of Curates in the Church of England,) some of the parochial clergy, and not a few of pious and intelligent people in different parts of the Canton, have manifested a zeal and attention to religion similar to that at Geneva: and this has been accompanied with a return to the old theology. M. Curtat and a powerful majority of the clergy have first vilified these good people, by gross misrepresentation of their doctrines and attacks upon their character; and then have prevailed with the Government of their Republic to commence against them a persecution worthy of Madrid or Lisbon. Here the Council of State of Geneva appears in a very honourable contrast with that of Lausanne. The former, after having proceeded with apparently extreme jealousy, caution, and reserve, has ended by nobly protecting the Dissenters under its jurisdiction. The latter has meanly lent itself to the mad intolerance of the ruling party of Pastors and Professors. On Jan. 15th last, it published a decree, prohibiting, under the penalty of severe fines and imprisonment, all meetings for religious worship or instruction other than those of the Established Church. On the following day, a circular letter was issued to the officers of Government throughout the Canton, enjoining a rigorous enforcement of the cruel and detestable decree. This document, in the true style of Jesuitical hypocrisy, declares, that the Council does not at all pretend to enter into theological discussions, or to disturb men's consciences, or to meddle with the religious opinions of individuals, or to restrain the liberty of THINKING' (ni. de gêner la liberté de la pensée). This has been followed by another decree, in May, which denounces fines, imprisonment, or banishment, upon the most private kind of religious assembly, or even the admission of a single visitor to family worship. Dean Curtat is known to be a primary mover in these almost incredible measures."

We understand, that, in pursuance of these disgraceful laws, several ministers and private Christians have been banished from the Canton, some for one year, and some for two years. The ministers are men of high character for piety and acquirements. One of them was the object of general expectation, or at least desire, to succeed to the Professorship of Theology at Lausanne, on the next vacaney. This sentence of banishment is no slight matter. It cuts off the means of subsistence, if there be no independent fortune; it sends the sufferers to seek their bread, and perhaps to starve and perish, in foreign lands; and it leaves their families, either deserted and probably ruined at

home, or partakers of the melancholy exile. If they return before the expiration of the sentence, we have been told that the punishment is DEATH. One poor man, a schoolmaster, (in the Principality of Neûchatel, which does not belong to Vaud,) has been condemned to ten years' banishment. He was brought out from prison, tied with cords, and compelled to kneel in the snow in the public square to hear his sentence read. His crime was, gathering together a few fellow-christians in his own house, and there having the Lord's Supper administered by a regularly ordained minister!

The Dissenting ministers of London have, as the consistent advocates of religious liberty, recently passed some Resolutions on this interesting subject, at a meeting holden at Red-Cross Street Library, May 3d, Dr. J. P. Smith in the Chair, of which we have obtained a copy, and are happy to present them to our readers, hoping that the principles embodied in them may be increasingly valued at home, and more extensively diffused abroad.

"1. That the members of this body, though differing widely in their modes of interpreting Scripture, and in the doctrines which they conceive to be deducible from that sacred fountain, are unanimous in the persuasion that the forming of religious sentiments by free inquiry, the making an open profession of them, and the teaching and disseminating of them by argument and exhortation, by speaking, writing, and the observances of religious worship, or by any other peaceable and rational methods, is a right of mankind, inherent and imprescriptible, conferred by the Creator, essential to moral accountableness, and which can never be infringed without injury and insult to the sufferers, and deep criminality on the part of those who are guilty of the infraction.

2. That it is proved, by the evident reason of the case and the universal experience of mankind, that there is no greater obstacle to the improvement of the human race in knowledge and happiness, to the solid interests of national economy, to the elucidation of religious truth, to the satisfactory termination of religious controversies, and to the eventual and universal triumph of the genuine Gospel of Christ, than persecution for the sake of conscience and religious profession.

"3. That, whether such persecution wear its most barbarous form of direct punishment for religious opinions, or whether it be exercised in the way of refusing protection, denying justice, or any deprival whatsoever of civil rights, it is in principle the same, a high crime against God, and deserving the reprobation of all good men according to the memorable declaration of the Emperor Maximilian II.,

that he would never arrogate dominion over men's consciences, which is the prerogative of the Deity alone; that no sin was, in his judgment, more heinous, than for any man to wish to exercise such dominion; and that those potentates who have attempted it, as they invade the sovereignty of Heaven, so they not unfrequently lose their own power on earth, and their names go down to posterity with infamy and reproach.*

4. That, therefore, it is with astonishment and sorrow that this body has received, from different and credible sources, the information, that in Switzerland, which used to be regarded as an asylum of those who fled from persecution, and particularly in the Canton of Vaud, under a Protestant Government and a Presbyterian Church, a severe persecution has been for more than a year exercised upon peaceable citizens, of spotless moral and political character, for no alleged crime, but the fact of their thinking it their duty to dissent from the ChurchEstablishment of that country, and their attempting accordingly to hold assemblies for religious worship, in the way which to them appears most agreeable to the Holy Scriptures, and most conducive to their own moral improvement. This persecution has consisted in the disturbance of religious meetings, in affording countenance to assaults and cruelties inflicted by savage mobs upon innocent individuals, in the refusal of protection from such injuries when formal application has been made to the magistracy, in acts of the Government denouncing severe penalties upon all persons who may hold religious assemblies, however small, excepting those of the Established Communion, and in the infliction of those penalties, by fine, imprisonment, and banishment, upon various respectable persons, among whom are ministers of unquestioned character for piety, learning, and usefulness.

5. That while this body disclaims any pretence of a right to interfere in the affairs of foreign nations, it acknowledges itself bound by the obligations of humanity, to testify its sympathy with the oppressed and persecuted; and by the principles of our common religion, to use every lawful and practicable effort for the relief of innocent sufferers, and to contribute towards removing the foul reproach of persecution from fellow-christians and fellow-protestants in any part of the

world.

* "Vid. WERENFELSII Dissert. Apol. pro Plebe Christianâ adversus Doctores Judicium de Dogmatibus Fidei illi auferentes ; et de Jure in Conscientias ab Homine non usurpando: apud Opuscula, pag. 63. Basileæ, 1718."

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