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

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

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.