In the three fubfequent chapters, our author has collected a great variety of texts from the Old and New Teftament, by which he has made a very strenuous attempt to fupport the doctrine in difpute.

After a long comment on part of the fifth chapter of St. Paul's Epiftle to the Romans; he fays, As this place in general is very full and plain, fo the doctrine of the corruption of nature, as derived from Adam, and alfo the imputation of his first fin, are both clearly taught in it. The imputation of Adam's one tranfgreffion, is indeed moft directly and frequently afferted. We are here affured, that by one man's fin, Death paffed on all; all being adjudged to this punishment, as having finned (fo it is implied) in that one man's fin. And it is repeated over and over, that all are condemned, many are dead, many made finners, &c. by one man's offence, by the disobedience of one, and by one offence. And the doctrine "of original depravity is also here taught, when the Apostle fays, by one man fin entered into the world; having a plain respect (as hath been fhewn) to that univerfal corruption and wickedness, as well as guilt, which he had before largely treated of.'

In the third part, the author obferves, that the reprefentations of the redemption by Chrift, every where in Scripture, lead us to suppose, that all mankind are finners, and redeemed from fin. But this reprefentation, he thinks, is not confiftent with the opinion of those who oppose the doctrine of original guilt; because with refpect to perfonal fin, a very great part of mankind, viz. infants, live and die perfectly innocent.

The truth of the doctrine of original fin, is, likewife, he tells us, very clearly manifeft from what the Scripture fays of that change of fate, which is reprefented as neceffary to an actual interest in the fpiritual and eternal bleffings of the Redeemer's kingdom.

The Scripture, we confefs, fpeaks of a new creature, a new man, &c. but a new creature, in the language of the apoftolic writers, is a Chriftian converted from a ftate of heathenifm. The dispensation of Chrift is as it were a new creation, a state, the principles and maxims of which are totally different from thofe of the heathen world. This great alteration and sudden tranfition from a life of heathenifm to the difcipline of Chrift, from pagan darkness to divine light, from the power of Satan unto God, from the pursuits of animal life to the love of holiness and purity, are properly and emphatically expressed, by being begotten, born again, or regenerated, becoming new creatures, and new men. A change of evil habits and cuftoms is all that feems to be required in order to become a worthy member of

the kingdom of Chrift. We do not find that it is neceffary, nor indeed is it poffible, for any moral agent to change his nature.

In the last part objections are answered. But we shall not extend this article any farther, as what we have already faid may be thought fufficient, by the generality of our readers.

This work is the production of an able writer, and contains as much as can well be urged in defence of the doctrine of original fin. But the author has applied several paffages of scripture to the depravity of nature, which evidently relate to the perfonal wickedness of mankind.Thus, according to our apprehenfion, human nature is unreasonably depreciated, and Adam unjustly charged with the iniquity of his defcendants.

IV. Critica Hebræa: gr, a Hebrew-English Dictionary, without Points: in which the feveral Derivatives are reduced to their genuine Roots, their Jpecific Significations from thence illuftrated, and exemplified by Paffages cited at Length from Scripture, the feveral Verfions of which are occafionally corrected. The Whole fupplying the Place of a Commentary on the Words and more difficule Paffages in the facred Writings. By Julius Bate, M. A. Rector of Sutton, in Suffex. Quarto. Pr. 18s. Folingby.

T gives us pleasure to find, that the learned are now gene

hurft fome time fince published a lexicon without them, and Mr. Bate has followed his example.

We cannot, however, agree with this writer, in what he says concerning the use of the Oriental dialects, in the interpretation of the Hebrew fcriptures. He tells us, that he has not amused himself with Syriac or Arabic etymologies of Hebrew words; that we may fee, by the Chaldee in Daniel, what little dependence there is upon the identity; and that, without this, we might as well fetch the derivation from the Dutch, and conftrue the Bible by a Dutch dictionary, as by an Arabic one.

The learned Dr. Hunt, having confidered this point in a differtation, De Utilitate Lingue Arabica, fays-En fummam linguarum Orientalium, non dicam, convenientiam, fed et cognationem, imò, fi ita loqui liceat, UNITATEM! And again: Pro certiffimo habere poreftis, nihil efe in univerfâ rerum naturâ, quod ad veram Hebraifmi Biblici cognitionem magis conducit, quàm ejufdem cum Arabica, Syriaca, cæterifque Orientalibus linguis affinitatem probè intellexiffe -Hac lingua [fcil. Arabica] affini Juce Hebrææ, inopi jam incultaque, tam felicitèr fuccurrit, totque ejus non tantùm voces, jed et vocum fignificationes, per immenfum ferè fæculorum decurfum, furas atque integras confervavit, ut qui vel mediocrem ejus peritiam

cum Hebraicis Audiis conjunxerit, ne illum audacter affirmare aufim, majores in verâ facri idiomatis cognitione, intra unum vel alterum annum, progressus facturum, quàm fi, neceffario hoc auxilio deftitutus, meræ commentatorum, utcunque aliàs doctorum, lectioni, per totam vitam incubuerit. Schindler, Ludovicus De Dieu, Ravius, Hottinger, Bochart, Pocock, Walton, Caftellus, Erpenius, Schultens, and Imany others, have made obfervations to the fame purpose. But they who have the Lexicon Hebraicum Selectum Johan. Clodii, or manuscript copies of Schultens' Hebrew Lexicon, have fuch inftances of the utility of the Arabic in the interpretation of fcripture, as muft evince the unreasonableness of objecting to the use of that language in the compilation of a Hebrew dictionary.

The Hebrew dialet is entirely confined to the books of the Old Teftament; and there are fome words of fingular occur rence, whofe fignifications are beft explained by comparing them with the fame words in the Arabic. Our author himfelf allows, that it is no eafy matter to fettle the primary idea, fenfe, and notion of each root. A lexicographer then should ufe all the helps he can meet with in his etymological investigations and in the Arabic language we have the advantage of feveral excellent lexicons.

:

Mr. Bate is a profeffed admirer of the late Mr. Hutchinson, and frequently refers his reader to the works of that author. Under the article he fays: This word occurs only as a noun, and is the name of the hieroglyphical compound figure of the four animals on the ark; as alfo of the three agents of the firmament, when spoke of, as figures of the Divine Persons, and their power and agency. The whole scheme of redemption, and the attributes, and the diftinct parts of the perfons in Jehovah, in the economy of the Christian covenant, and fo the whole Bible, were defcribed in this, the first way of writing; and the ftatue, with all its appendages, fet up at Eden, as the original record, and lively oracles of God, for the benefit of Adam and his pofterity, who never were without this book of the law, till God fulfilled it on earth; and never can be now, fince God has been pleased to describe it in the facred writings. It is an incredible number of lyes the apostate Jews have told us on this head, to blind and mislead us. But as the - Christian church has always been fenfible of the great importance of this divine ftatue, calling the animals in it, figures of the bufinefs of the Son of God, [Vide Irenæus, p. 221. Edit. Grabe; and Pererius in Apocalypfin, Colon. Agrip. 1620. p. 842, 3.] it cannot but be of real fervice to the cause of truth to illuftrate and explain it. Mr. Hutchinfon fet heartily to this great work, and removed the veil, and laid open the ark

of God to the prying, curious, and humble Chriftian, who, with amazement, beholds here The Eternal Three pourtrayed to fight as in covenant for his falvation, and invested with glory, might, majefty, and dominion. But, as if a curfe were still to attend the looking into thefe facred myfteries, the mouths of friends and foes have been open, with every thing but argument, against Mr. Hutchinson for his pious labours. The prefs and the pulpit have fweated with oppofing him-nay the pulpit ftunk with the naufeous fluff that has been thrown at him for it. Whoever would fee the evafions the enemies of Chrift have thrown out as blinds on this fubject, which are as full of malice as they are void of fenfe and confiftency, may read many of them in Dr. Sharpe's Cherubim; who, though he neither understood what the prophets have written about them, nor what the enemy hath oppofed, nor even what he has written himself, but hath followed his guides in their inconfiftency and wilful blindness both, hath done enough to fhew, that the Jews were as well aware, as fome who call themselves Christians are now, of what importance this hieroglyphical evidence is to the caufe of a Trinity in Unity; the incarnation of the Lion of the tribe of Judah; and fanctification of the Holy Spirit.'

We leave our readers to make their own remarks on this paragraph. In the courfe of this work our learned author labours as a commentator, as well as lexicographer; and not only illuftrates fome obfcure paffages, but also enriches his dictionary with feveral profound difquifitions on the fcripture philosophy in Genefis, on fymbolical representations of the Triune God, etymological evidence, and other matters,

an אלה God, or Gods, he fays, is derived from אלהים

oath, or curfe; and that Jehovah took his name from this act, is plain, he thinks, from Deut. xxix. 13. where God brings the Ifraelites into his Ale, that he might be Aleim to them, and they his people; or that he might be confederate with them against all oppofers of the law, or covenant of grace; and that confequently worn friends, allies, or confederates, is the import of the title. He likewife tells us, that it is the mystery of the Trinity in Unity, which is pointed out by this, and other names of God being in the plural number.'

alfo fignifies an oak, as a memorial, he fays, of the oath and covenant of God.'

The oath therefore, we are to fuppofe, furnished the world with proper names for God and an oak. If the reader is not fatisfied with this etymological procefs, he must have recourfe to the works of Mr. Hutchinfon, to which he is referred.

שטים

'w, the heavens, according to Mr. Bate, is derived from, to place, or difpofe; and the noun is regularly placers, difpofers, orderers; implying their power over other things.

He adds, Mr. Hutchinfon has fuggefted a farther reason, because they are the names or fubflitutes of the perfons in Jehovah. That light is the name of one perfon, and spirit of another, and fire also used as a name of God, fee in Mr. Hutchinson's works, at large.'

שמים from

which ,שמות The plural of, a name, is

is a word abfolutely diftinct; and therefore it is abfurd in the Hutchinfonians to confound thefe ideas. The true fenfe of the root is preserved in the Arabic: radix MW, fays Gjauharius, fignat altitudinem.

Speaking of the folar light, Mr. Bate informs us, that it is, in fubftance, air melted, thin, fine, fubtle, and formed out of darkness by the action of fire, at the orb of the fun; and having quoted feveral paffages from the Old Teftament, in which it is faid, The fun fhall be turned into darkness, &c. He thus proceeds: This is the grand fecret of philofophy; and if the light can be turned into darknefs, and con'equently the darkness be changed into light again, as light was made out of the darknefs upon the face of the deep at first, then the caufe of motich will lie level to every capacity; and we shall see what that expanfion, or expanfive force is, Mofes afcribes the movements of this fyftem to. And all the heterodox notions and idolatrous images of Dr. S. Clark, Sir I. Newton, the other Deifts or Atheists, as well as Arians and Socinians, will fall together. It is a fhort question, whether air can become light, and light a'r and darkness again; whether light and darkness are confubftantial, or are air in different conditions. God fays they are, and are changeable into each other by the ftagnation or fluidity of their component atoms.'

After this quotation the reader can have no doubt, but that, if he wants to know the true movements of the folar fyftem, or examine more deeply into the fecrets of nature, he muft apply to Rabbies Hutchinfon and Bate. Thefe renowned myftagogues will moreover give him the neceffary keys to open the treafures of knowledge locked up in the Hebrew tongue;' they will, as our author expreffes himself, remove the veil, and lay open the ark of God;' they will give him a true fight both of the mystical imagery on the lid of it, and of the Chriftian truths, which the golden pot, Aaron's rod, and the tables of the covenant contained in them.'