duties as a working missionary, yet he compiled grammars of eight languages and dialects of India. He translated a number of other works. He published two dictionaries-the Marhatta and Bengalee; this latter is the foundation of all subsequent works of the kind. In addition he executed, or superintended, the translation of the Scriptures into forty languages or dialects; of these, six comprised the whole Bible, twenty-two the New Testament, five the New Testament and part of the Old, and seven parts of the New Testament. Of course he could only do this vast amount of work by absolutely using every minute of his time, and by inflexibly adhering to the systematic distribution of his work. His only relaxation consisted in turning from one course of study to another. It was no uncommon thing for him to weary three or four pundits in one day, and he himself have other rounds of duties afterwards. We admit he worked too much to do it properly. Here we think he was seriously mistaken. But something must be set down to the fact that he was nearly in each case the beginner. Grammars and dictionaries were alike unknown in most instances. Early lexicographers and translators have peculiar difficulties to encounter. In many cases all that Carey did was to lay a foundation for others to build upon. And it might be that some of the belauded philologers since Carey may be left behind in the march of criticism and become antiquated. Then it must be remarked that his intellect could not deal adequately with the philosophy or genius of a language, but excelled in mastering its rules and details. An eminent pundit, a compiler of an English and Bengalee dictionary, says, "whatever was done towards the revival of the Bengalee, the improvement, indeed the establishment of it as a language, must be attributed to that excellent man, Dr. Carey ; and Dr. H. H. Wilson, and Professor Boden, professor of Sanscrit in the University of Oxford, himself among the first of living oriental scholars, confirms the testimony of the talented native. Before his death, the native literati, while opposed to his purposes and plans, readily acknowledged the importance of his philological labours. His learning, manly character, and sober judgment, made him one of the most influential men in the city of Calcutta, and gave weight to any cause he espoused. The various societies he had so earnestly supported hastened at his death to offer their tribute of respect to his memory. Religiously speaking, the law of his being was self-consecration. He was excelled by none of the missionaries in this respect. He cared little about himself, and not enough about his family-his whole soul was in his work. He kept nothing back. His faith never failed in the ultimate prevalence of God's truth. He unreservedly trusted in Christ his Saviour. His piety was deep, if unobtrusive. Knowing Р the man we see how the requirement in his will becomes him-that the only inscription on his tombstone should be WILLIAM CAREY, Born August, 1761, Died A wretched, poor and helpless worm, ART. II.—THE GREAT EXPECTATION. AN EXPOSITION. "For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.Romans viii. 19-23. THIS passage is open to two different interpretations, to which scholars of equal name and fame attach themselves respectively, some to the one and some to the other. The said interpretations depend upon the sense in which their advocates hold the word creature and the word creation, which, it ought to be observed, are the self-same word, a circumstance important to the explanation of the entire passage, and favourable withal to the view we prefer in this paper. Some take creature or creation to mean men or human beings in general, irrespective of character. Others apply the word to the inferior creatures, both animate and inanimate. It is a case for the exercise of candour. Much can be said both for and against the respective views. We incline to adopt the second interpretation, which has the sanction of antiquity in its favour, an item not to be despised in casting up the whole account. We suppose there is a bold personification by which the irrational creatures, and even the insensible frame of the world, are represented as suffering and sympathising with God's children in their militant struggles. Accepting this idea, we will attempt an exposition of the passage as plain and easy as we can make it. There comes to be considered, I. A PERIOD OR CONSUMMATION EXPECTED.- "The manifestation of the sons of God." This we take to mean the glorification of believers at the last day, the vindication of their character, and the perfect happiness then commencing, and thenceforward continuing. The judgment-day will be a revealing time which will bring forth out of obscurity a great number of persons not previously known or understood. It will confirm or correct our opinions of men whether good or bad, and will diminish or exalt them in our esteem in the exact measure in which we misapprehended their character or misinterpreted their conduct. The following passages express what we intend: "Every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is." 1 Cor. iii. 13. "Therefore judge nothing before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God." 1 Cor. iv. 5. "And they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels. And I will spare them as a man spareth his son that serveth him. Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." Mal. iii. 17, 18. "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him, for we shall see him as he is." 1 John iii. 1, 2. Harmonious with these is the closing clause of the section under review: "Waiting for the adoption, to wit, the redemption of our body." In that adopting day, there will be a public acknowledgment of all who ever sustained a holy character, in any position, under every dispensation, and in every land and nation. It will be their day of "manifestation." They were perfectly known to their Father long before that event. "The Lord knoweth them that are his." 2 Tim. ii. 19. However obscure they be, however hidden by lowly circumstances, crushed by persecution, or clouded by prejudice, he knows them and will bring them out into light and honour. He will see to their vindication. The higher orders of being (commonly so accounted [?]) shall know them. Our Lord has told us that he will take their names up into his lips and pronounce them in the audience of the heavenly host. " Also I say unto you, whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God." Luke xii. 8. Wicked men shall know them. The prejudice that would not see the beauty of their character, shall be confronted with the brightest evidence and confounded by the noblest testimony. The malice that abused their names and their persons shall blush with the deepest confusion to witness the honours conferred on them. "The sons also of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee the city of the Lord, the Zion of the Holy One of Israel." Isa. lx. 14. Devils shall know them, and own them to be the true seed of grace, and be shut up to the acknowledgment that it was not for the sake of the hedge encircling their persons or property that they served God, (Job i. 10,) but from genuine moral principle and filial love. They shall know each other. Good men do not know how many brethren they have. Sectional differences keep them aloof from each other and limit them. They are too often contracted with denominational feeling, and look on themselves and their party as being the faithful few. Moreover, there is a geographical separation. The children of God are "scattered abroad," dispersed in many lands, and living in nooks and corners remote from the thronged thoroughfares of public life. When the day of muster shall arrive, and the jubilee trumpet shall be blown, many sons will be brought to glory. Companies of "seven thousand" will come trooping up from quarters whence they were not expected, and their surprised brethren will say, "These, where have they been?" We are in no position at present to number Israel. As easily as not we might count some into the family who do not belong to it, and leave unacknowledged several of the genuine members. What marvel is it that a blind world knows us not when we scarcely know one another! We may forgive them for not knowing us. There is little to distinguish us from them, little of anything that they care for, little of outward grandeur or worldly superiority. And then our character, which is the main point of distinction, is often so feeble, indefinite, and undemonstrative (shame be to us), that they would have to look very closely at us, more so than they care to do, to discover the difference between us and themselves. The princes of the blood go in disguise, wearing homely garments and an ordinary head-dress; so that the eyes of the world have not penetration sufficient to know them. But the day of manifestation comes on apace. Their disguise will be thrown off. Instead of common robes they will put on royal attire, and on their brows shall glitter crowns that never fade nor lose their lustre. What a desirable consummation! Let us look next at— II. THE EXPECTANT PARTY. "The earnest expectation of the creature waiteth for "-this. "Earnest expectation" is one word in the original text, though it is a compound word. There is no distinct word for the adjective "earnest "; but the noun is emphatic enough to warrant such a translation, and its force is even greater than the translation conveys. The ideal notion is that of an "outstretched neck or head thrust forward," peering into the future and looking for a goal of happiness. The same word Paul uses to express his own state of mind in prospect of martyrdom: "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death." Philip. i. 20. The earnest expectation in the passage before us is, singularly enough, the expectation of the creature, or otherwise rendered, of the creation. This we understand, not of men, but of things surrounding men, namely, animals and the senseless frame of the world. There is something of rhetoric in the statement. In sober fact the creatures are incapable of such expectancy. Yet how often we find irrational and senseless things spoken of as doing what is only proper for persons. On the release of the covenant nation from captivity, surrounding objects are put into unison with them as if participating in their happiness: "For ye shall go out with joy and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." Isa. lv. 12. And if on an occasion so comparatively light and limited, the mountains shall look glad and sing and the trees shake themselves for joy, what demonstrations shall the creation make when the sons of God come of age and are received to their abiding mansions! 66 Let us make space for candour. There is another way of explaining "the creature." It sometimes has application to the world of men. So those who hold the other view are not without available quotation to prove that every creature means all men. "And he said unto them, go ye into all the world and preach the gospel to every creature." Mark xvi. 15. "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a minister." The term creature is capable of either application. And whether we adopt the one view or the other, there are difficulties. We think we find the fewest and the least formidable objections in that way of regarding the passage that we have preferred. It is true that things cannot hope or expect. The day of manifestation cannot be, strictly speaking, an object of desire to senseless matter or to the animals. Is it not as true that moral beings, estranged and alienated as the bulk of them are, have no desire or longing for the day of Christ? They not only have no desire for such a day, but they have a positive dislike to it, and a |