him in marking other groups of synonyms than those which Mr. Trench has given. It will in many cases remove the seeming redundancy of expression of the sacred writers; and induce a profounder reverence for the truth, because that reverence will be the result of increased intelligence. 66 It is impossible to give a fair idea of the scholarship and worth of Mr. Trench's book by citing passages here and there; and to quote the whole of his remarks under any of the more important and interesting groups of synonyms, would be too long. We will venture, however, to give one or two not of the best, but of the simplest passages we have marked in reading this volume. In speaking of the distinction between ayanaw and pinew, he says:'The first expresses a more reasoning attachment of choice and selection, from seeing in the object on whom it is bestowed that which is worthy of regard; or else from a sense that such was fit and due toward the person so regarded, as being a benefactor, or the like; while the second, without being necessarily an unreasoning attachment, does yet oftentimes give less account of itself to itself; is more instinctive, is more of the feelings, implies more passion." Mr. Trench then alludes to the use of these two words in John xxi., and how fitly they are employed, and how impossible it is to misunderstand the writer's meaning. In the course of his remarks, he says: "It is especially to be regretted that at John xxi. 15-17, we have not been able to retain in our translation the distinction between these two verbs, for the alterations there are singularly instructive, and if we would draw the whole meaning of the passage forth, must not escape us unnoticed. On occasion of that threefold 'Lovest thou me?' which the risen Lord addresses to Peter, he asks him first, αγαπας με. At this moment, when all the pulses in the heart of the now penitent apostle are beating with an earnest affection toward his Lord, this word on that Lord's lips sounds too cold; not sufficiently expressing the warmth of his personal affection toward him. Besides the question itself, which grieves and hurts Peter (ver. 17), there is an additional pang in the form which the question takes, sounding as though it were intended to put him at a comparative distance from his Lord, and to keep him there; or at least as not permitting him to approach so near to him as he fain would. He therefore in his answer substitutes for it the word of a more personal love, pixåσe (ver. 15). When Christ repeats the question in the same words as at the first, Peter in his reply again substitutes his pix for the ayanas of his Lord (ver. 16). And now at length he has conquered; for when the third time his Master puts the question to him, he does it with the word which Peter feels will alone express all that is in his heart, and instead of the twicerepeated ayamas, his word is, piλeis now (ver. 17). The question, grievous in itself to Peter, as seeming to imply a doubt grievous still, by the peculiar shape which in his love, is not any longer made more it assumes. ́All this subtle and delicate play of feeling disappears perforce, where the variation in the words used is incapable of being reproduced.”—p. 47. There are some who will be unwilling to adopt what Mr. Trench says about the words αντιχριστος andψευδοχρισ but there are none who can read his remarks without interest. He thus TOS, sums up : The αντιχριστος denies that there is a Christ; be the Christ. the yeudoxplotos affirms himself to Both alike make war against the Christ of God, and would set themselves, though under different pretences, on the throne of his glory. And yet, while the words have this broad distinction between them, while they represent two different manifestations of the kingdom of wickedness, we ought not to forget that there is a sense in which the final Antichrist will be a Pseudochrist as well; even as it will be the very character of that last revelation of hell to absorb into itself, and to reconcile for one last assault against the truth, all anterior and subordinate forms of evil. He will not, it is true, call himself Christ, for he will be filled with the deadliest hate both against the name and offices, as well as against the whole spirit and temper, of Jesus of Nazareth, now the exalted King of Glory. But, inasmuch as no one can resist the truth by a mere negation, he must offer and oppose something positive in the room of that faith which he will assail, and endeavour utterly to abolish. And thus we may certainly conclude, that the final Antichrist will present himself to the world as, in a sense, its Messiah; not, indeed, as the Messiah of prophecythe Messiah of God, but still as the world's Saviour; as one who, if men will follow him, will make their blessedness, giving to them the full enjoyment of a present material earth, instead of a distant and shadowy heaven; abolishing those troublesome distinctions, now the fruitful sources of much disquietude and pain:-those, namely, between the church and the world, between the spirit and the flesh, between holiness and sin, between good and evil. It will follow, therefore, that however he will not assume the name of Christ, and so will not, in the letter, be VeudoxpioTos, yet, usurping to himself Christ's offices, presenting himself to the world as the true centre of its hopes, as the satisfier of its needs, and the healer of its hurts, he will in fact take up into himself all names and forms of blasphemy, will be the Eudoxplotos and the auTiXpIOTOS at once."-pp. 118, 120. We must only give another quotation, which shall be selected for its practical character. In speaking of the difference between the words, Εβραίος, Ιουδαίοs, and Ισραηλιτης, our author says: is more frequent with words than to retire into narrower limits, occupying a part only of that meaning whereof once they occupied the whole; when, through the coming up of some new term, they are no longer needed in all their former extent; and at the same time, through the unfolding of some new relation, it is no longer desirable that they should retain it. It was exactly thus with Eßpaîos. According to the usage of the word in the New Testament, the point of view external to the nation, which it once always implied, exists no longer; neither is every Jew an Eßpatos now; but only those who, whether dwelling in Palestine or elsewhere, have retained the sacred Hebrew tongue as their native language; the true compleExoTns, a word first occurring in the ment and antithesis of Eẞpatos being New Testament, and used to designate the Jew who has unlearned his own language, and now speaks Greek, and reads the Scriptures in the Septuagint version. He This distinction first appears at Acts vi. 1; and is probably intended in the two other passages, though these are not without their difficulties, where Espaios occurs (2 Cor. xi. 22; Phil. iii. 15); as well as in the superscription, on whosoever authority it rests, of the Epistle to mind that in language, not in place of the Hebrews. It is important to keep in habitation, lay the point of difference between the Hebrew and the Hellenist. was a Hebrew, wherever domiciled, who retained the use of the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city in Asia Minor, can affirm of himself that he was a Hebrew, and of Hebrew parents (Phil. iii. 15), though it is certainly possible that he may mean by these assertions no more than in a general way to set an emphasis number of the Hebrews in this sense were on his Judaism. Doubtless the greater resident in Palestine; yet still it was not this fact, but their language, which constituted them such. "All these titles are used to designate members of the elect family, the chosen race; yet they are very capable, as they are very worthy, of being discriminated. And first, Eẞpaios-a name which dates back from a period before one, and very long before the other, of those brought into comparison with it, were, or could have been in existence. It is best derived from aver, the same word as væep, super, -in this little allusion being contained to Abraham's immigration into the land from the other side of the Euphrates; who was therefore, in the language of the Phoenician tribes among whom he came,'Abram the Hebrew, or å reparns, as it is well given in the Septuagint, Gen. xiv. 13, being from beyond (epa) the river. The name is not one by which the chosen people know themselves, but by which others know them; not one which they have taken, but which others have im. posed on them; and we find the word's use through all the Old Testament entirely consistent with this explanation of its At the same time it will be good to rise. In every case, Hebrew is either a keep in mind that this distinction and optitle by which foreigners designate the position of Eßpaios to ExAnuvioins, as people of God (as Gen. xxxix. 14-17; that nation with other nations, which is distinction within the nation, and not of xli. 12), or by which they designate them-clear at Acts vi. 1, and probably is intendselves to foreigners (Ex. ii. 7; iii. 18: ix. 1), or by which they speak of themselves ed at Phil iii. 15; 2 Cor. xi. 22, is hardly, in tacit opposition to other nations (Gen. if at all recognized by later christian xliii. 32; 1 Sam. xiii. 3; Jer. xxxiv. 9); writers, not at all by Jewish and heanever, that is, being used without such an then."-pp. 151-2. antagonism, either latent or expressed. When, however, the name Iovduîos arose, as it did in the later periods of Jewish history, (the precise time will be presently considered,) Espaîos was no longer used exactly as it hitherto had been. Nothing a Mr. Trench here refers to Plutarch, Pausanias, Theodarel, and others, in confirmation. He then speaks of Iovdaîos, as of much later origin; as keeping "a lasting record of the period any of national disruption and decline," as "it arose, and could only have arisen, with the separation of the ten tribes.' Used first only of the kingdom of Judah as distinguished from that of Israel, it was at length extended to the whole nation. This word now became in its later, what Hebrew had been in its earlier stage of meaning"a title with which the descendant of Abraham designated himself, when he would bring out the national distinction between himself and other people (Rom. ii. 9, 10); thus, 'Jew and Gentile,' never' Israelite and Gentile;' or which others used about him, when they had in view this same fact; for example, the Eastern Wise Men enquire, 'Where is He that is born King of the Jews testifying by the form of this question that they were them selves Gentiles, for they would certainly have asked for the King of Israel, could they have claimed nearer part or share in him; as again, the Roman soldiers and the Roman governor give to Jesus the mocking title, King of the Jews,'-Matt. xxvii. 29, 37; but his own countrymen, the high priests, challenge him to prove, by coming down from the cross, that he is King of Israel.'-Matt. xxvii. 42. Israelite was the absolute name that expressed the whole dignity and glory of a member of the theocratic nation, of the people in peculiar covenant with God." It was "the Jew's badge and title of honour," the noblest they could wear. Thus, when the ten tribes revolted, they claimed to be the "kingdom of Israel," the kingdom "in which the line of the promises, the true succession of the early patriarchs, So, too, there is no nobler title with which the Lord can adorn Nathaniel than that of an Israelite in. deed,'-John i. 47. But Peter and Paul, again, when they would obtain a hearing from the men of their own nation, addressed them as men of Israel."-Acts ii. 22; iii. 12; xiii. 16, &c. ran." Iovdatos is a Jew in his national distinction from a Gentile; while Iopanλirns, the augustest title of all, is a Jew as he is a member of the theocracy, and thus an heir of the promises. In the first is predominantly noted his language, in the second his nationality, in the third his religious privileges and glorious vocation." -p. 158. It is an indication of the baneful power of prejudice, that a man who seems keenly to define off the various shades of meaning in synonymous words, should still hold to the popish dogma of baptismal regeneration. Mr. Trench does not formally advocate this delusion, but has yet at the close of one of his sentences, distinctly affirmed his belief in it. In speaking of the word maxiyyeveria, he says: "This word occurs only twice in the New Testament, (Matt. xix. 28; Titus iii. 5) but there, which is remarkable, apparently in different meanings. In St. Matthew it seems plainly to refer to the new birth of the whole creation, which shall be when the Son of Man hereafter comes in his glory; while in St. Paul's use of the word, the allusion is plainly to the new birth of a single soul, which is now evermore finding place in the waters of baptism." (p. 69) In what part of Paul's writings is there to be found evidence of this? Mr. Trench has wisely contented himself with affirming the dogma, on his own ipse dixit. To have given proofs would be dangerous; and would have laid open their weak because unscriptural character. If our author would use, in the honest endeavour to know what the scriptures say on the ordinance of baptism, only half the diligence and research he has employed so successfully in the accumulation of his authorities for the different shades of meaning of synonymous words, it would almost seem incredible for him then to write thus confidently, as a thing verily believed by him, of the most pernicious as it is the most delusive doctrine of a worldly and semi-papish church. ment," as here given by Mr. Trench, The "Synonyms of the New Testawill prove invaluable. There are in all some forty-nine groups; and our only regret is that the number is not greater. We sincerely hope that the author, by the general demand for We would just add that the illustrations throughout are excellent; and that those which embellish the first pages of the first eight numbers are THE SUNDAY AT HOME. Parts I. and II. full of meaning. Every countenance London: Religious Tract Society. This bids fair to become a very useful serial. It has been started with a view of supplying wholesome reading to the numerous class who now spend their Sabbaths in any place rather than our sanctuaries. By a judicious variety of subjects, care being taken that, although these topics are not exclusively of a biblical or theological character, their treatment shall be thoroughly and unmistakeably religious, the conductors hope to secure usefulness and success. We shall heartily rejoice to hear that both these are obtained. The two numbers before us must prove interesting to the class for whom they are intended: The Transformed Island,' and 'Joseph in Egypt,' are well and takingly written; and the minor pieces are of such an order as to afford at one and the same time amusement and religious instruction. The Visit to Whitfield's Grave,' and The High-Priest of Infidelity,' 'the withered pontiff of Encyclopedism,' as Carlyle describes him, form two admirable papers, and each convey their own moral. The Monk and his Missal' is full of interest, and every reader will wish it longer. We hope our friends will use all their efforts to extend the sale of this new periodical, and especially among the artizan class. The THE OMNISCIENCE OF GOD.-This is an attribute which he keeps prominent in his letters to the seven churches in Asia. The introduction is different in each, the statements vary, and the promises are diversified: but the declaration, "I know thy works," is the same in each. How important we should remember this at all times. He knows all about us, and understands us thoroughly. He knows our conduct, our state of mind, and the motives by which we are actuated. He is aware too of all the trials and temptations to which we are exposed. is an index to the heart within, and the whole grouping of the figures is managed in the highest style of art. THE LEISURE HOUR: a Family Journal of Instruction and Recreation. Tract Society. We can never understand the prudishness of those professedly religious people who object to the introduction of this periodical into their families. In our opinion it is far before many serials we could mention which are allowed a free circulation, before them both in intelligence and general interest; but in addition to these things the book is decidedly religious in its tone, and yields 'no uncertain sound. That were enough to claim for it a home in every family, and to make it a welcome rather than a forbidden visitor. We have known such persons, but are persuaded better things of all our readers. The present part brings the Australian story to a close. The smaller articles have all of them an interest all their own. Just now the short biography of Abdul Medjid Khan, the present Sultan of Turkey, will be read with avidity. "A London Railway Station" is an amusing and graphic account of one of the marvels of the present century. What should be the influence of this fact? It should lead us to watch over our actions, words, and thoughts; remembering that the eye of Christ is upon us; and to avoid allowing that to come under his eye, which we should be unwilling for our neighbours to observe. It should lead us in the hour of temptation, trial, reproach, persecution, or misrepresentation, to commit ourselves to him who judgeth righteously, and is able to help us in time of need. OBITUARY. 1848, he, with several others, was baptized and received into church fellowship. In the spring of 1853, disease invaded his mortal body, a pale consumption gave the fatal blow, which in due time brought him down to the house appointed for all living. During the whole of his illness, his mind, which was evidently stayed upon God, was kept in perfect peace. His cheerful coun tenance at all times animated his attendants, and his patience under suffering, and gratitude for every little act of kindness, were such as to make it the sweetest pleasure to wait upon him. For the sake of his beloved wife and child he often expressed a wish, in submission to the will of God, to live; but bearing in mind he was the last surviver of his own family, they having entered the abodes of bliss before him, and being assured that his God and Saviour was there, he said he was in a strait betwixt two, having a desire to depart and be with Christ, which is far better; and added, "To me to live is Christ, which is far better, my death will be gain." SAMUEL DENT, a beloved and esteemed member of the General Baptist Church, Castleacre, Norfolk, died May 24th, 1854, aged 37 years. We are often, by the hand of Providence, placed in these circumstances in which we are constrained to exclaim, Help, Lord, for the godly man ceaseth, the faithful fail from among the children of men. It is affecting to look over the pages of the General Baptist Magazine, within the last few years, and see how many of our ministers and members of our churches, in that short period of time, have been called to their everlasting rest. Some, indeed, have been permitted to do their Master's work for many years, and in a good old age, after having served their generation according to the will of God, they have been gathered to their fathers. Others, in the prime of their days, in the vigour of their strength, and in the midst of their usefulness, have been summoned to give an account of their stewardship. While others had scarcely buckled on the harness, giving promise of future eminent labours and devotedness to their great work, they were called to put it off, and their sun set before it was noon. We have been led to these reflections by the loss which the church of Christ on earth has sustained by the removal of the late Samuel Dent, to the all-ways interesting. They are his last and perfect section of it in heaven. Our departed friend was born in the year 1817. He was the son of pious parents, his father and mother being members of the Wesleyan Society. For many years after the death of his parents he seems to have wandered into unforbidden paths; but conscience, that silent monitor, allowed him no rest for the sole of his foot. From the death of his parents, up to this time, he had never frequented the house of God. One Sunday afternoon he and his now bereaved widow were taking tea together. Come, said he, let us attend some place of worship this evening. They left their humble cot. It being in the winter season, their attention was directed, by the lighted windows, to the General Baptist Chapel. The congregation were singing the second hymn -the 146 old selection. Two lines of that sweet hymn fell like music on his ear. now mourning pastor arose and announced his text "He is joined to idols let him alone." It proved a word in season unto him. He felt the plague of his own heart, sin was exceedingly sinful, and Christ became more and more precious, because he was enabled to believe on his name. His His attendance on the house of God was now regular and punctual; and in June Being on one occasion asked what was the ground of his dependence, he said, "Truly on the blood of Christ alone, and washed in that blood he felt himself secure." The closing words of a dying saint are al strongest testimony to the power of the gospel. They are the expression of truths confirmed by experience. When our departed friend drew near to death, and his tongue almost refused to perform its office, he said to his pastor, "All is well. Bless the Lord, O my soul. It blows beautiful breezes, gales of paradise, to lull my weary soul to rest;" and with eyes directed to heaven, he exclaimed, "Guilty, yet happy;" and then his tongue became silent in death. In reviewing the general character of our departed friend, the writer would say, that he walked humbly with God, and uprightly with men; that he was firm in his principles; he was fixed and unmoving in his purposes, which were generally formed on good and sufficient grounds; that he was even and gentle in his temper; that he was frank and affable in his manners; and that he was courteous and consistent in his conduct; and all this we trace to the riches of divine grace. Not unto him, not unto him, but to the giver of every good and every perfect gift, be all the glory. His death was improved in a funeral sermon by his pastor, Mr. Stutterd, on Lord'sday afternoon, June 11th, to a crowded and deeply affected congregation, from Phil. iii, 20.-21-"For our conversation is in hea |