And, in the plain, triumphantly expir'd. "Who die in the Lord." These are the only glorious dead. They die, not in the field of battle, in what are called lawful or unlawful wars against their fellow-men: but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever. Dr. A. Clarke. Ezekiel xiv. 5. Ἐγώ Κύριος ἀποκριθήσομαι αυτῷ ἐν οἶσ ἐνέχεται η διάνοια αύτου, οπασ πλαγιάση τὸν οἶκον του Ισραὴλ κατὰ τὰσ καρδίασ αυτῶν, τὰσ ἀπηλλοτριωμένασ ἀπ, εμου ἐν τοισ ἐνθυμήμασιν αυτων. I, the Lord, will answer him in what things his mind is entangled, that he should cause the house of Israel to wander according to their hearts [which are] estranged from me (in, by, through their thoughts, their idols: 'Evovμnuaσiv is translated idols in our authorised version. Enthymema, To ενOоμημа. атоσ.-Aristot., Hederici το ατοσ.— Lexicon. Torqueat enthymema, nec historias sciat omnes. Nor let her twist the short enthymema, nor let her know all histories. The Short Enthymema. "A short kind of syllogism, consisting only of two propositions, a third being retained in the mind: ev Ovpw, whence the name."Madan. Opsimathy. Learning begun late in life. "Ofepa0ov, I have learned late:['never too late to mend.'] Horace, 'O seri studiorum.' 0 [ye who were] late at [your] studies.' ['Better late than never.']"-Hor. Sat. lib. i., Sat. v., ver. 21. Proverbs xii. 4. Γυνὴ ἀνδρεία στεφανοσ πῶ ἀνδρὶ αυτήσ. "A virtuous woman is a crown to her husband." Rara avis in terris, negroque similliuna aygno." -Juvenal, Sat. vi., ver. 164. "A rare bird in the lands, and very like to a black swan." "RARI QUIPPE BONI, numero vix totidem quot Juvenal, Sat. xiii., ver. 27-30. For good men are scarce: they are scarcely so many in number as the gates of Thebes (seven, Boeotia), or the mouths of the rich Nile (seven). "The Nile is called rich, because it made Egypt fruitful by its overflowing, thus enriching all the country within its reach."-Madan. Juvenal died in the reign of Trajan, A.D. 122. The vices of the age in which he lived, and of the age previous to his birth, were gross in the extreme. Oliver Goldsmith, in reviewing the morals of these first ages of the Christian era, has given his opinion that the vices of these ages were so great, that it seemed as if no less a sacrifice thon that of the Son of God could atone for the sins of the world." 66 I. The latest estimate of the number of people in the "Son II. Gog and Magog: Ezekiel, xxxviii. 2-3. of Man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophecy against him; and say, thus saith the Lord God: Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal. This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us, because we know not the king nor people intended by it; but I am satisfied they were well known by these names in the time in which the prophet wrote. "There are two opinions on this subject which appear to be at all probable: 1. That which makes Gog to be Cambyses, king of Persia; and 2. That which makes Gog to be Antiochus Epiphanes, king of Syria. And between these two (for one or other is supposed to be the person intended) men are much divided. Calmet declares for Cambyses.""-Dr. A. Clarke. "The prophecy contained in this and the following chapter, concerning Israel's victory over Gog and Magog, without question, relates to latter ages of the world, when the whole house of Israel shall return into their own land (xxxix. 25-26): 'Gog, the land of Magog, or of the land of Magog.' Magog was the son of Japheth (Gen. x. 2), whence the Scythians are generally supposed to be derived. The Mogul Tartars, a people of the Scythian race, are still called so by the Arabian writers. "By Gog and Magog may, most probably, here be meant the Turks, who were originally natives of Tartary, called Turcheston by the Eastern writers. "The land of Canaan hath been for several years in the possession of the Turks. "The people, called here by the name of Gog, and their allies, will attempt to recover it again out of the hand of the Jews, its rightful owners. This may, probably, occasion the war and the victory here spoken of. "The Septuagint interpreters take the word Rosh, commonly translated Chief, for a proper name; so they render the sentence thus: The prince of Rosh, Meshech and Tubal. Rosh, taken as a proper name, signifies those inhabitants of Scythia, whence the Russians derive their name and original." -Lowth. III. "Gog and Magog. Rev. xx. 7-8. 7. And when the thousand years are expired, Satan shall be loosed out of his prison, 8. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 1. "Satan shall be loosed. How can this bear any literal interpretation? Satan is bound [during] one thousand years, and the earth is in peace: righteousness flourishes, and Jesus Christ alone reigns. This state of things may continue for ever, if the imprisonment of Satan be continued. Satan, however, is loosed at the end of the thousand years, and goes out and deceives the nations; and peace is banished from the face of the earth, and a most dreadful war takes place, &c. These can be only symbolical representations, utterly incapable of the sense generally put upon them. 2.Gog and Magog. This seems to be almost literally taken from the Jerusalem Targum, and that of Jonathan Ben Uzziel, Num. xi. 26. I shall give the words at length: 'And two men were left in the camp, the name of the one was Eldad, the name of the other was Medad: and on them the spirit of prophecy rested.' "Eldad prophesied and said: 'Behold, Moses, the prophet, the scribe of Israel, shall be taken from this world and Joshua, the son of Nun, captain of the host, shall succeed him.' Medad prophesied, and said: 'Behold, quails shall arise out of the sea, and be a stumbling-block to Israel.' "Then they both prophesied together, and said: 'In the very end of time, Gog, and Magog, and their army, shall come up against Jerusalem, and they shall fall by the hand of the king Messiah; and for seven whole years shall the children of Israel light their fires with the wood of their warlike engines, and they shall not go to the wood nor cut down any tree.' "In the Targum of Jonathan Ben Uzziel, in the same place, the same account is given; only the latter part, that is, the conjoint prophecy of Eldad and Medad, is given more circumstantially, thus: And they both prophesied together, and said, 'Behold, a king shall come up from the land of Magog in the last days, and shall gather the kings together, and leaders clothed with armour, and all people shall obey them; and they shall wage war in the land of Israel against the children of the captivity; but the hour of lamentation has been long prepared for them, for they shall be slain by the flame of fire which shall proceed from under the throne of glory, and their dead carcases shall fall on the mountains of the land of Israel; and all the wild beasts of the field, and the wild fowl of the heaven, shall come and devour their carcases; and, afterwards, all the dead of Israel shall rise again to life, and shall enjoy the delights prepared for them from the beginning, and shall receive the reward of their works." "This account seems most evidently to have been copied by St. John; but how he intended it to be applied, is a question too difficult to be solved by the skill of man; yet, both the account in the Rabbins, and in St. John, is founded on Ezekiel xxxviii. and xxxix. The Rabbinical writings are full of accounts concerning Gog and Magog, of which Wetstein has made a pretty large collection in his notes on this place. Under these names the enemies of God's truth are generally intended."--Dr. A. Clarke. Extracts from Dr. Isaac Watts' Logick, 8vo. ed., A.D. 1801: I. "When we derive evidence of any proposition from the testimony of others, it is called the evidence of Faith; and this is a large part of our knowledge. Ten thousand things there are, which we believe merely upon the authority or credit of those who have spoken or written of them. It is by this evidence that we know there is such a country as China, and there was such a man as Cicero, who dwelt in Rome. It is by this evidence that most of the transactions in human life are managed. We know our parents and our kindred by this means; we know the persons and laws of our present governors, as well as things which are at a vast distance from us in foreign nations, or in ancient ages. "According as the persons who inform us of any thing are many or few, or more or less wise and faithful and credible, so our faith is more or less firm or wavering, and the proposition believed is either certain or doubtful; but, in matters of faith, an exceeding great probability is called a moral certainty. "Faith is generally distinguished into dirine and human not with regard to the propositions which are believed, but with regard to the testimony upon which we believe them. When God reveals anything to us, this gives to us the evidence of divine faith; but what man only acquaints us with produces a human faith in us: the one, being built upon the word of man, arises but to moral certainty; but the other, being founded on the word of God, arises to an absolute and infallible assurance, so far as we understand the meaning of this word. This is called supernatural certainty. "Propositions which we believe upon the evidence of human testimony are called narratives, relations, reports, historical observations, &c. But such as are built on divine testimony are termed matters of revelation; and if they be of great importance in religion, they are called articles of faith. "There are some propositions or parts of knowledge which are said to be derived from observation and experience; that is, experience in ourselves, and the observations which we have made on other persons or things; but these are made up of some of the former springs of knowledge joined together, namely, sense, consciousness, reason, faith, &c., and, therefore, are not reckoned a distinct kind of evidence."—Part ii., ch. ii., sec. v. II. "Inspiration is a sort of evidence distinct from all the former, and that is when such an overpowering impression of any proposition is made upon the mind by God himself, which gives a convincing and indubitable evidence of the truth and divinity of it. So were the prophets and the apostles inspired. I speak chiefly of the highest kind of inspiration."-Part ii., ch. ii., sec. vi. III. "Shall we believe the ancients in philosophy? But some of the ancients were stoicks, some peripateticks, some Platonicks, and some epicureans, some cynicks, and some scepticks. Shall we judge of matters of the Christian faith by the fathers or primitive writers for three or four hundred years after Christ? But they often contradicted one another, and themselves too; and what is worse, they sometimes contradicted the Scripture itself. "Now, among all these different and contrary sentiments in philosophy and religion, which of the ancients must we believe, for we cannot believe them all?" -Part ii., ch. iii., sec. iii, p. 225. IV. "Dilemma is an argument which divides the whole into all it's parts or members by a disjunctive proposition, and then infers something concerning each part, which is finally inferred concerning the whole. Instances of this are frequent: as, in this life, we must either obey our vicious inclinations or resist them; to obey them will bring sin and sorrow; to resist them is laborious and painful; therefore, we cannot be perfectly free from sorrow or pain in this life. "A dilemma becomes faulty or ineffectual in three ways: first, when the members of the division are well opposed, or not fully enumerated; for then the major is false. Secondly, when what is asserted concerning each part is not just; for then the minor is not true. Thirdly, when it may be retorted with equal force upon him who utters it. "There was a famous ancient instance of this case, in which a dilemma was retorted. Euathlus promised to Protagoras a reward when he had taught to him the art of pleading; and it was to be paid on the first day in which he gained any cause in the court. After a considerable time, Protagoras goes to law with Euathlus for the reward, and uses this dilemma: either the cause will go on my side or on yours; if the cause go on my side, you must pay me according to the sentence of the Judge; if the cause go on your side, you must pay me according to your bargain; therefore, whether the cause go for me or against me, you must give to me the reward. "But Euathlus retorted this dilemma, thus: either I shall gain the cause, or lose it; if I gain the cause, then nothing will be due to you, according to the sentence of the Judge; but, if I lose the cause, nothing will be due to you according to my bargain; therefore, whether I lose or gain the cause, I will not pay you, for nothing will be due to you. "A dilemma is usually described as though it always proved the absurdity, inconvenience, or unreasonableness of some opinion or practice; and this is the most common design of it. But it is plain that it may be also used to prove the truth or advantage of any thing proposed: as, in heaven we shall either have desires or not; if we have no desires, then we have full satisfaction; if we have desires, they shall be satisfied as fast as they arise; therefore, in heaven we shall be completely satisfied."—Part iii., ch. ii., sec. ii. Note. This sort of argument may be composed of three or more members, and may be called a trilemma. V. "If two known ideas, A and B, are evidently joined and agree: and if C, unknown, be included in A, and also Ď, unknown, be included in B, then I may affirm that C and D are joined and agree; for I have a clear perception of the union of the two known ideas A and B; and also a clear perception of the connexion of the unknown ideas with the known. So that clear and distinct ideas must still abide as a general necessary qualification, in order to form a right. judgment. And, indeed, it is upon this foundation that all ratiocination is built; and the conclusions are thus formed, which deduce things unknown from things known."-Part ii., ch. iv., sec. ii. "We know only in part," yet, what we know in part may agree with what we may know fully hereafter. Extracts from the Procedure, Extent, and Limits of Human Understanding. Second edition. London: printed for William Innys, at the West-end of St. Paul's, A.D. 1729. Name of the Author not given. It is believed to be the work of Dr. Peter Browne, for some time Provost of T. C. D., and afterwards Bishop of Cork. I arrange these extracts in the following order: I. Evidence. II. Faith. I. Evidence. (1.) "That as God hath made man the immediate instrument of all those revelations, so must evangelical faith be partly founded on human testimony or evidence. Men were the authors of all the books in the Old and New Testaments; and if we consider them abstractedly from any consideration of their divine authority, they must be allowed of equal credibility, at least, with all other ancient writings; that is, if we examine them impartially, by the same rules of criticism by which we make a judgment of other authors. "If we consider the characters of the sacred penmen-their antiquity, style, and manner of writing; the opportunities which they had of being, themselves, well informed of the truth of what they transmitted down to posterity; the great weight and importance of the subjects of which they treated; the accounts given of them by their cotemporaries, and by those who lived in the nearest ages to them; their entire consistency with themselves; together with the perfect harmony which is between all those who, in several distant ages, have pursued the same design; though we should suppose the scriptures to be upon the foot [foundation] of mere human testimony and evidence; yet, in these, as well as in all other respects, our knowledge of them, and our belief, which is built upon that knowledge, must be of equal truth and certainty with that which is founded upon any profane history. "We may as truly and properly be said to know all the facts and transactions related in scripture, and to be as sure and as well informed of the qualifications, and characters, and conduct, and performances of all the persons mentioned in it, and of Christ and his Apostles in particular. And we have the same moral certainty even upon the foot [foundation] of human testimony, that there were such persons, and that they spake and acted such things as are related of them; as we have that there were such persons as Pilate and Herod, and Augustus, and Tiberius Cæsar; and of all those actions and exploits of theirs, of which we have a particular account in profane history. (2.) Now, if to this testimony, merely human, and founded on the credibility and faith of ancient history in general, we add that which is divine, and which cannot be pretended for any other writings in the world, such as the miracles of Christ and his Apostles to which they always appealed for the truth of their doctrine and mission; the concurrent completion of all the prophecies relating to the Messiah from the beginning of the world, in the person of Christ alone; the scriptures being the only book in the world which gives to us any account of the whole series of God's dispensations towards mankind from the first creation, for about four thousand years together; the great improvement of natural religion, and exaltation of morality, so visible through the whole tenor of scripture. And, lastly, the providential care and caution so signal and manifest in every age, for transmitting down books written at such great distances of time from one another, and all of them from us; their being, at this day, so consistent among themselves, and so void of any material error, that in the immense number of various readings, which have been, with great labour, collected, there cannot any one instance be found of a contrariety or opposition in respect of faith or practice. "If these things, I say, be superadded and thoroughly considered, they give to the scriptures the utmost moral certainty, such as no merely human writings can admit of; and are the greatest proof and evidence for the truth of them which we are capable of receiving without a continued daily repetition of miracles through every generation. It is an evidence founded upon the testimony of God and man; such as claims and demands the assent of the intellect, and that concurrence of the heart and will which renders it an evangelical faith, built upon the strictest operation of reason, and the utmost effort of human understanding. So that revelation is a solid ground of persuasion: and our faith is founded upon the testimony of God; but reason first provides that the foundation is sure and rightly laid: that we do not mistake that testimony for what is merely human, and build our faith upon the sand; and that the specious superstructure be not ignorance or superstition, a blind credulity, or enthusiasm. (3.) "But there is one thing more which clears up this moral certainty or evidence beyond all evasion; and that is, that the authors of the books in scripture professed to have written them by an immediate divine commission and inspiration; and most of them proved the truth of this by miracles, which were allowed by all to be such at the time in which they were wrought, and, in those miraculous operations, they were so far from gratifying any vanity or interest of their own, that they suffered the utmost contempt and bodily pain, and even death, for the doctrines which they confirmed by their sufferings. "Now, had they penned down the scriptures as dictated, verbatim, by an audible articulate voice from heaven as loud as thunder, this would not have amounted to a greater moral certainty for the truth of them [the scriptures] than that which we now have; for the authors would still have been men: we must, now, have relied upon the testimony of men, and upon the same secret providence of God, for their [the scriptures] being transmitted pure and uncorrupted down to posterity; and we might as well have been deceived in this, as in the profession made by the original authors, of their having written by an immediate divine inspiration. (4.) "The other thing well worth observation here is, that, as God hath made men the immediate instruments of all his revelations, so, in merciful condescension to the weakness of our understanding, he hath made use of human language as well as of our natural and most familiar conceptions and ideas for the clear and easy representation and discovery of things supernatural, and otherwise altogether incompre hensible. Since men were the instruments of these revelations, they [the revelations] could not have been made in the language of angels, or in any such proper terms as would literally have expressed the real intrinsic nature of heavenly things; there being no capacity in man for any ideas or conceptions of their real nature, nor any words in human language to express them. And, if we should suppose that, by a miraculous operation, a man had any such visions and revelations of their real nature vouchsafed to him, either in the body or out of the body, they would be unspeakable, and it would not be possible for him to utter them; so that he could not be the instrument of conveying them to the rest of mankind. "This made it necessary to have all the divine revelations adapted to our natural way of thinking and speaking; and accordingly the wisdom of God hath so ordered it, that we are not obliged to yield either the assent of the intellect, or consent of the heart and will, to any doctrine which is not as plain or intelligible as any thing in common life. All, therefore, beyond this, all which is inconceivable or incomprehensible in any scripture proposition, is no immediate and proper object either of Christian knowledge or of faith: it belongs to another world; and we are, at present, to know and believe no more of it, than that it is incomprehensible, and, therefore, referred entirely to the beatific vision. (5.) "Thus we see no assent of the mind can be given to any thing entirely unintelligible, or incom prehensible, upon the testimony either of God or of man. And if the divine revelations had not been very plain and intelligible, they never could have been conveyed down to us by those who received them first. For men could never have transmitted to posterity that of which they themselves had no knowledge. So that nothing can be more unreasonable and groundless than the objections of unbelievers and freethinkers against our Christian mysteries as uninteligible and incomprehensible, since they are obliged to know and believe nothing more in them than what is plain and easy and very intelligible. The same objections will lie as strongly against all which the heathen moralists have written concerning God and his attributes; nor, for the same reason, could any intelligible sense or meaning of their writings upon those subjects have been ever handed down to us; for nothing can be, as to its own intrinsic nature, more mysterious and incomprehensible to us than God and his attributes; and, therefore, by that way of arguing, men must reject all the fundamental articles of natural religion." II. Faith. (1.) "Since it is thus evident that evangelical faith requires the assent of the mind to nothing but to that which is plain and intelligible in every proposition, in the most clear and obvious signification of the words, let every man first have a full conviction of the truth of each proposition in the Gospel, as far only as it is plain and intelligible, and then let him firmaly believe as far as ho understands. (2.) "Let him believe firmly, and without any base equivocation or fallacy, that there is but ONE GOD, the sole and only invisible object of any divine worship whatsoever; and think and speak of him, and worship him under that plain and personal distinction of Father, Son, and Holy Spirit, which most expressly runs through the whole style of the New Testament; and leave the incomprehensible nature of that unity and of that distinction (as common sense would direct him) to the great author of our faith himself. (3.) Let him believe Christ to be the only-begotten Son of God, in the most full and obvious import of those words; that is, in as much truth and reality as one man is the son of another; and leave the real manner of that divine incomprehensible generation to the veracity of God, who proposed his revelations to be understood and believed, by way of accommodation to the method of thinking and speaking amongst men. (4.) "Let him believe that Christ, by his death, did as truly and actually make atonement to God for our sins, as one man works an atonement and reconciliation to another for the offences of a third person; and let him leave the unintelligible reality and ineffable manner of that divine operation for the subject of eternal contemplation and praise in another world. (5.) "And so, likewise, in every other instance of that which goes under the name of mystery in the Gospel, let him believe that the blood of Christ hath the same intrinsic virtue and efficacy for the real and actual cleansing of the soul from the guilt and pollution of sin, which water hath for the washing of any filth or dirt off from the body. That the intercession made in our behalf by Christ is as truly, and really, and actually such, as if it were a strictly proper and literal intercession. (6.) "That men shall undergo a great and glorious change at the resurrection of the just, as truly as a man is here changed from the point of death to a state of perfect health, or, from the condition of a slave to the glory of a kingdom. Let men, I say, believe as far as they thus perfectly and clearly understand, without perplexing and confounding themselves or others with that which is incomprehensible; and then, they answer all the ends of an evangelical faith, and do fulfil the whole purpose of God in all his divine revelations."-Pp. 279-287. "The Divine Analogy" was published in London, printed for William Innys and Richard Manby, at the West-end of St. Paul's, A.D. 1733. The name of the author is not given. The work is stated to be by the author of "the Procedure, Extent, and Limits of the Human Understanding." I have been informed that Dr. Peter Browne, for some time Provost of T.C.D., was the author of these two works. He was afterwards Bishop of Cork. These works were very highly valued by Dr. Whately, Archbishop of Dublin, and by his friend Dr. Wilson, Bishop of Cork. I have learned this from a friend of Dr. Wilson. Bishop Browne does not mention the name of any author whose opinion he opposes. He does not agree with Mr. Locke in the use of the word idea except as that word is applied to the impressions made upon our minds by sensation. Conceptions or notions are words which Bishop Browne uses to express that which Mr. Locke does name-ideas of reflection. However, Mr. Locke has certainly left his readers to the choice of a name for any object which may employ the mind when engaged in thinking. The great antagonist of Bishop Browne, for such he has evidently made him, is Dr. Berkeley, Bishop of Cloyne, the author of the Minute Philosopher. Against the doctrine of Berkeley, "that man's moral attributes are the same in kind" with the moral attributes of God, Bishop Browne has written his two works. His doctrine is, man's moral attributes are not and cannot be "the same in kind" with the moral attributes of God; but, by analogy, we learn that some similarity exists between man's moral attributes and the moral attributes of God. This doctrine is fully stated in Bishop Browne's "Divine Analogy." From this work I give to the student the following extracts: I. (1.) "Some men are very ready to allow a difference in kind between God's natural attributes and ours, yet persist in denying the same difference in God's moral attributes, though this is an unavoidable consequence of the former. For all the perfections or attributes of God are equally natural, as considered in respect of his real internal essence. "Natural and moral is a distinction arising from the observation of ourselves, because our moral virtues are mostly acquired by reflection and habit, and seem to be, therefore, things superinduced, and additional qualities only, over and above all which is truly natural and essential to our humanity. (2.) "But we are now to be considered as in a preternatural state and condition, with all the powers and faculties of body and mind greatly out of course; with our whole frame miserably broken and distorted; and as upon the recovery only of our original make and constitution, in which the whole man was an unsullied similitude and lively resemblance of God, and a yet entire and unimpaired image of the divinity. (3.) "Then all our moral perfections were truly natural and essential to us; and all the powers and faculties of soul and body were combined together into a harmonious disposition for virtue and holiness. Natural and moral! This is the language of corrupt and degenerate mortality only. It had no place even in ourselves in a state of innocence. And the distinction will cease, together with the terms by which we express it, when we come to be all supernatural. (4.) "Much less, then, can this distinction have |