of the real face itself, or of any the least part of it; but by a clear and total resemblance, and a distinct similitude only of the entire supernatural reality. Bp. BROWNE'S Divine Analogy, p. 184.

jointly, when to call the whole congregation; with a constant and even sound, when they proclaimed a march; and with a tremulous interrupted one, when they sounded to battle. Univer. Hist. vol. iii. p. 54.

5615. [1 Cor. xiii. 9.] We do not know things as they are in themselves, but only as they appear to us.

5616.

KANT.

As the light of the Moon is sometimes increasing, and sometimes in the wane, and not only is sometimes totally eclipsed, but even when she is at the full, is never free from dark spots; so the mind of man, nay, even of a Christian, is but partly enlightened, and partly in the dark, and is sometimes more, and sometimes less, illustrated by the beams of heavenly light and joy, and not only now and then quite eclipsed by disconsolate desertions, but even when it receives the most light, and shines the brightest, knows but in part, and is in part blemished by its native darknesses and imperfections. BOYLE'S Reflections, p. 59, of Works vol. iv.

5620. [1 Cor. xiv. 11.] The term barbarian in its origin, signifies nothing more than a peasant, a labourer of the ground, an inhabitant of the wilderness. It is composed of bar, the Syriac for son; and barr, a field, the country, a forest. Barbarians therefore, in the Oriental dialect, meant only sons of the country; and it is only in regard to their want of civilization, confined to the inhabitants of polished cities and states, that the term came to signify strangers, men of rude, savage, and cruel dispositions and manners. See No. 5466.

Month. Mag. for Aug. 1814, p. 29.

5621. [34.] It is evident from this circumstance of woman's obedience to man, that the woman-preacher is only prohibited from speaking in a congregation of men.

5617. [12.] En ainigmati (Grk.) means per`involucrum, indirectly, or covertly and in a mystery as it is sometimes used, or by a sign or semblance as it is in the Arabic Version.

5618.

Bp. BROWNE's Divine Analogy, p. 185.

The mind of man has no direct perception, or immediate consciousness beyond things sensible and human. So that in all its noblest efforts and most lofty flights, it must ever have a steady eye to the earth from whence it took its rise; and always consider that it mounts upward with borrowed wings: For, when once it presumes upon their being of its own natural growth, and attempts a direct flight to the heavenly regions; then it falls headlong to the ground, where it lies groveling in superstition, or infidelity.

Bp. BROWNE's Procedure of the Understanding, p. 477.

See No. 1213, 1218, 1219, 1197, 1352.

5619. [1 Cor. xiv. 8.] The silver trumpets, made by God's command, were differently blown according to the signal they were to give: singly, when to call the elders;

the whole of Mr. Wesley's doctrine in the six following positions:

1. The total fall of man in Adam.

2. Christ the only way of salvation.

3. Holiness of heart and life.

4. General Redemption.

5. All our salvation is of God in Christ.

6. All our damnation is of ourselves.

་་

See Fletcher's Vindication of Mr. W-'s Minutes, pp. 9 — 21.

5626. [1 Cor. xv. 29.] Dr. TELLER, one of the most sensible expositors of the New Testament, candidly confesses, that he is unable to comprehend the meaning of this passage. And GILBERT WAKEFIELD ascribes its obscurity to the second uper ton nekron (Grk.), a clause, says he, not acknowledged by the Coptic and Ethiopic versions. Sir RICHARD ELLYS, in his Fortuita Sacra," p. 137, interprets the words in the following manner : "What should they do who are baptized, in token of their embracing the christian faith, in the room of the dead, who are just fallen in the cause of Christ, but are yet supported by a succession of new converts, who immediately offer themselves to fill up their place, as ranks of soldiers that advance to the combat in the room of their companions, who have just been slain in their sight."

Doddr. in loco.

kind of cup, and then form a cacoon as large and nearly as hard as a hen's egg: this cod has one of its ends open like a reversed funnel. It is a passage prepared for the butterfly which is to come out; by the aid of the juice with which it is moistened the humid threads give way to its efforts, aud it releases itself from its prison in due season.

BRETON'S China, vol. ix. p. 62.

5631. [1 Cor. xv. 38.] Sig. PAULO BOCCONE, of Sicily, asserts, in an account of some natural curiosities presented to the Royal Society, that he can shew a salt of coral, which, being cast into water and there dissolved, on the evaporation of the water by a gentle heat is presently coagulated, and converted into many small sticks, resembling a little forest.

Phil. Trans. of R. S. vol. ii. p. 117.

5632. [- 39] He who is bound by a vow to abstain from flesh, is bound to abstain from the flesh of fish. Nedarim, fol. 40, as quoted by SCHOETTGEN.

5633. [ 40.] The Apostle here speaks of human beings; some of whom were clothed with celestial, others with terrestrial bodies. Dr. A. CLARKE.

5634. [41, 42.] Every idea we have of God, and every name or word we use for one of those ideas, are taken comparatively, either positively or negatively from the things or actions of the things he has created; and they cannot otherwise be expressed or comprehended by us. This is not a diminution of God, but the measure of our capacity: the word for the material heaven is used for the immaterial heaven; the word for the material light is used for the ineffable light; the future state is represented by this system, as God emitting light, and that (light as) reflecting (itself in different degrees of glory) from the angels, the bodies of the See HUTCHINSON's Introduc. to Part ii. of his Principia, p. xvii.

saints.

5635. [ 44.] The Siamese ascribe to the soul all the same members, with the same solid and fluid substances, whereof human bodies are composed. They suppose only that souls are of a matter subtile enough to be free from touch and sight.

Modern Univer. Hist. vol. vii. P. 243.

5636. [51.] Some men will say, How can a thing

be revealed, and yet remain a mystery?— Very consistently; if we consider, that a christian mystery consists of two very different parts at once. First, the real nature and true manner of the divine and supernatural objects; whereof we can have no ideas or conceptions at all either in whole or in part, distinct or confused, clear or obscure, determinate or indeterminate; and for which we can have no strictly proper terms or expressions: And accordingly we can form no judgments, conclusions, or any propositions whatsoever concerning those objects as they are in themselves; and therefore these are not to be called indistinct, confused, or mysterious, but things utterly unknown and imperceptible to us. Secondly, the real nature and true manner of something in this world whereof we have clear, distinct and determinate conceptions, expressed in terms of common and familiar speech; subitituted for, and representing the other analogically. In respect of the former, it is truly and properly called a mystery; because the divine truth which is contained in the proposition could not have entered at all into the head or heart of man, otherwise than by immediate revelation from heaven and because even after this, the divine and heavenly objects to which it ultimately relates, are still as imperceptible and inconceivable as they were before, in respect of the real nature and true manner of them; and will continue so till we come to see directly, or face to face in another life. In respect of the latter, the important truth is clearly and distinctly revealed by lively representation and correspondent similitude in the mirror of nature; and easily conceived and understood by a well grounded analogy and unerring parity of reason.

Bp. BROWNE's Divine Analogy, p. 238.

5641. [ 55. O death where is thy sting! O grave where is thy victory!] How great must be the transports of man when, escaped from the agony of life, he sees He is now no longer a the gates of Heaven open to him. creature of the dust; he is an angel, a superior being, advanced to an upper region. After remaining during a season possessor a slave and in irons, now behold him free, and the of a new domain! But lately sad and suffering he dragged his step towards death, and he rises from it full of glory. He inhabited a world covered with the funeral cypress, bedewed with tears, where all is subject to change and to death; where we indulge love only to experience suffering, and where we meet our friends only to part with them. is now transported to an abode where all is eternal; his soul is kindled with everlasting love, and he casts, from the height of the firmament, a sympathizing look towards his fellow creatures in this lower world. St. PIERRE'S Harmonies of Nature, vol. iii. p. 364.

5642.

He

The natural dread, which more or less rises in all men at the approach of death, is what the Indians are less susceptible of than any other people. Their contempt of those evils which make the strongest impressions on the minds of men, is such, that they view the approach of death without perturbation: and the pain of the distemper affects them more than the danger of it.

ULLOA's Voy. to S. America, in Pinkerton's -
Coll. part lviii. p. 522.1

See No. 1284, 1294, 1296, 1280, 1263, 1299, 1298, 1302.

5639.

5643. [1 Cor. xvi. 22. Let him be Anathema Maranatha] in the Jubilee, or Excommunicated till the Lord come Judgment year.

See Univer. Hist. vol. ii. p. 314.

T

HIS (Paul's Fifth) Epistle was written in the 57th, the Jubilee-Judgment year; when the real Church was first afflicted, and then comforted.

Allowing the Epistle to have been written some time in the year 57, fourteen years counted backward, will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, Acts xi. 25, 26, and when he and Paul were sent by the church of Antioch, with alms to the poor Christians at Jerusalem.

5648. [iii. 6. The letter kille th] where the spirit of the law is lost in its letter, and where the word in the mouth is not accompanied by the law in the heart.

5649.

When we contemplate a christian mystery, in one part of it we have direct, clear, distinct, and determinate conceptions; in the other no idea or conception at all as it is in itself, but only a correspondent, analogous, representative conception: yet both parts stand together amicably and remain inseparable in one and the same proposition, as body and spirit are combined and blended together in the constituting of one aud the same man. The terms of each proposition in which a doctrine of mystery is revealed, have originally a strictly proper and literal and worldly sig nification; and the first ideas or conceptions affixed to those terms are of objects purely natural and human; and both are clear, and distinct, and determinate. When those literal terms with the worldly conceptions annexed, are substituted to express and represent things divine and supernatural, then is the gross and earthly proposition sanctified; not into a signification purely divine and supernatural, or entirely abstracted from all ideas and conceptions of things na tural and human, for then it could have no intelligible meaning; and the whole mystery, as our adversaries object, would be altogether unintelligible and inconceivable to us; but into a compound, secondary, representative, and analogical signification: So that together with the easy and obvious and worldly propriety, it connotes a correspondent reality in the very nature of divine and supernatural objects; and thus the letter of the proposition is sanc

tified and exalted into a religious and gospel meaning. Now, if you divide these two distinct significations, thus joined an united together into one doctrine or proposition by the wisdom of the Holy Spirit; so as to consider them quite asunder, and to understand the proposition either in a sense entirely abstracted from all things worldly and human; or in a sense strictly proper and literal only, in order afterwards insidiously to convert the terms of it into hollow empty figure when applied to heaven and the Divinity: Then it ceases to be mystery; which is thereby as surely destroyed, as a man dies on the separation of soul and hody: the religious and heavenly sense entirely disappears, returning to God who gave it in his revelation; and the merely human and worldly sense or strict propriety of the proposition sinks into a dead letter, and returns to the earth from whence it was taken. Bp. BROWNE'S Divine Analogy, pp. 195, 196, 238, 239, 240.

5660. [2 Cor. iii. 18.] We contemplate things supernatural and spiritual, not by looking directly upward for an immediate view of them; but as we behold the heavenly bodies, by casting our eyes downward to the water. Which, though it exhibit to us nothing of the real nature and true substance of the firmament, with all its furniture of radiant and delightful objects; yet affords us such a goodly appear ance and lively representation of them, that a person (supposed never to have seen those celestial luminaries themselves; but convinced that there may be a true similitude, and proportion, and correspondency between the resemblances aud the reality) would have notions and conceptions of the things unseen, not only just and true, but so clear likewise and distinct, that he would from thence infer their necessary existence; admire their splendor, and beauty, and use; and reason upon them, to all moral intents and purposes, with as much solid truth and reality as he could upon those things whereof he had either direct ideas, or an immediate consci

in the language of PLATO, "like the image of the sun, but not the sun itself."

In looking through the atmosphere, as "in looking through a telescope toward an object, we never see the object itself, but only that image of it which is formed (in the lowest stratum of the atmosphere, or) next the eye in the telescope. For, if a mau hold his finger or a stick between his bare eye and an object, it will hide part, if not the whole, of the object from his view. But if he tie a stick across the mouth of a telescope, before the object glass, it will hide no part of the imaginary object he saw through the telescope before, unless it cover the whole mouth of the tube: for, all the effect will be, to make the object appear dimmer, because it intercepts part of the rays. Whereas, if he put only a piece of wire across the inside of the tube, between the eye-glass and his eye, it will hide part of the object which he thinks he sees which proves that he sees not the real object, but its image. FERGUSON, Lecture vii.

5655. 17. A weight of glory] From the Hon. ROBERT BOYLE's Experiments, it appears, that bodies are inuch lighter dead than alive. A young cat, for instance, when dead, had lost four grains of its weight. See his Works, vol. vi. Exper. vi; made, as he says, "to examine whether Animals be heavier dead than alive." It would hence follow that the Apostle's doctrine is truly philosophical; namely, that glory, or the eternal life in and from heaven, is a substantial fluid possessing real weight,

5656. [ 18.] From objects of sight a sphere of rays diffuses itself to a considerable distance, and falls into the sight of man; and this, to a greater or less distance, according to the sparkling or flaming property in the object for the object that is flaming, appears at a much greater distance than that which is cloudy or dusky. The case is similar