Roman empire, we easily perceive a striking contrast between the elegant Latin of the Augustan age and the doggerel style of the Schoolmen. Its principal living branches are the Italian, Spanish, and Portuguese. The first corresponds with the riches and luxury which prevailed amongst the Italians during the later ages. All the arts were then richly cultivated in Italy, whilst the softness of the climate produced a corresponding effeminacy of manners; and the language seems to have imbibed the mellowness of the atmosphere, attended with the luxuriance and fastidiousness of wealth. The very pronunciation of the Spanish bears testimony to the once chivalrous and pompous spirit of the inhabitants. But the Portuguese is not remarkable either for beauty or grandeur. The inhabitants of this western portion of the Peninsula were an enterprising people; and they have a simple language, suited for commerce, without any wide range of expression or peculiar beauty of style. The Hindoo-Portuguese, which prevails in Ceylon and the southern coast of India, is very meager and ungrammatical, resembling a Negro-English, as it is used merely for the sake of common talk, without becoming a literary dialect.

Other nations have borrowed considerably from the old classic stores. Such are the English, French, and German, who have now possessed themselves of the accumulated learning of all the great nations of the world. Their own languages being inadequate to express their enlarging ideas, they have adopted the phraseology of others, and coined new words for themselves. The former was the shortest way of proceeding, as it both saved considerable labour of invention, and produced a greater degree of familiarity with the old stock. As the stores of knowledge contained in the classics came first before their view, classical phraseology was therefore adopted, and incorporated with the native tongues. In proportion as their learning increased, their vocabularies also augmented, and words

of all foreign languages were introduced into their dictionaries. Perhaps no language was ever constructed from such a medley as the English; but it has thus the advantage of being able to express with precision not merely general ideas, or even specific differences, but likewise the different shades, so to call them, of the same colour of thought. It can be made smooth or rough, delicate or forcible, simple or complicated, gentle or sonorous, according to the genius of an author; and the variety of ways in which the same sentiment may be conveyed is very remarkable. This accords with the character of the people, as the greatest commercial nation in the world, and as being possessed of a moral and political influence hitherto unparalleled. Hence it is now lending its own language to others, and thus creating additional claims to their veneration and gratitude. The English, Scotch, German, Dutch, &c., have also derived similar words from a Gothic or Saxon origin. Of these, the German and Scotch have the roughest and most forcible method of enunciation; in resemblance with their more hardy character of mind and disposition. The English manner is more light and easy, banishing the strong guttural sounds; whilst the long and even paced dialect of the Dutch coincides with the plodding manners of the people. The very tone of a language speaks the humour of a nation; of which we may find a familiar example, by listening to a native of France or Ireland in apposition with a Scotchman or American.

Having thus given a few illustrations of the analogy subsisting between a language and the history and manners of a people, we will make some observations on the tribes of Africa, now in a barbarous or semi-barbarous condition. We are possessed of grammars of the Kaffer and Mandingo, and with sketches of the Foola and Jollof. Of these languages the most remarkable are the Kaffer and Foola. They are possessed of qualities at once novel and unique, nothing like

them having yet been discovered in any other people. These languages considerably resemble each other in their first principles; though the nations are separated by thousands of miles of desert land or hostile tribes. Their manners are likewise somewhat assimilated, as well as their personal appearance. This was alluded to in a former paper on "Western Africa," where the conjecture was made that these people had a common origin, and were relics of some powerful nation of former times. Their languages clearly intimate this fact. For the change of the initial consonants so as to form a continued uniformity and harmony of sound, betokens a remarkable degree of refinement. The number of many of the inflexions is also considerable. Thus the Foola has several augmentatives and diminutives, each giving an additional intensity of meaning, which is an order of style rarely to be found; whilst some of the distinctions of number are delicate, being dependent upon the mere change of pronunciation. There are also relics of a copious vocabulary; though the present want of some usual forms of syntax is an apparent defect. The Foolas themselves maintain that no stranger can learn their tongue, which indeed bears every mark of former greatness, being in this respect very dissimilar to the dialects of the neighbouring tribes. The pastoral Foolas wander about in countries which bear their own name, though possessed by a different race of people; and are we not therefore warranted in supposing that the relics of a superior family, still noble in their ruins, are now scattered over lands which their fathers called their own; still dwelling, like the Jews by themselves, and holding little communication with other people? As their features and colour approach the European, and they have a tradition of being the progeny of white men, they are probably the descendants of some ancient colonists who peopled the north of Africa from Europe. Kaffer, in Arabic, means infidel; "and a question might

arise, if it be not probable that the people who bear this name derived it from the Mahometans, upon refusing to subscribe to their tenets; and that in consequence of the fierce bigotry of the Moslems, the recusants were obliged to abandon the north and remove southwards.

The Mandingo has been elsewhere described as a melodious language, and it bears a few marks of refinement. Such is a change of some of the final consonants in order to promote euphony, and various elisions used for the same purpose. Some of the forms of syntax also prove that a considerable degree of attention has at some former period been paid to the structure of their sentences; but still it is far from being a perfect language, as it wants many palpable distinctions of gender and inflections of number. The Mandingoes are only semi-barbarous ; nor are their features of a negro cast, which we consider the proper characteristic of the aborigines of tropical Africa. Hence we infer the antiquity of their race, and a present declension from former civilization. These languages are exceptions to the uncouth and barbarous dialects of the regular Negro tribes. Some of the words of the Foola and Mandingo considerably resemble the names of ancient Carthaginians, as handed down to us by the Romans; and we suspect that there is some connexion between them and those famous colonies of former ages. The want of particular traditions respecting their origin and original settlement in these parts, tends to confirm these views. An additional proof of the antiquity of these two nations, and of the order of that antiquity, is manifest from the nomenclature of the rivers and countries. Thus the Niger is called Jolliba by all the tribes of the interior, which is a Mandingo name, ba signifying “a river," in that language. The same may be said of many other streams which bear similar appellations. So also some kingdoms bear the name of doo, or "country;" for we find Fooladoo, or the Foola country;' which shows that the Foolas inha

"If there arise any doubts in my way, I do forget them; or at least defer them, till my better settled judgment and more manly reason be able to resolve them; for I perceive every man's reason is his best

Edipus, and will, upon a reasonable truce, find a way to loose those bonds wherewith the subtilties of error have enchained our more flexible and tender judgments."-John

son.

An Inquiry into the Doctrine of the Christ. By Richard Treffry, jun. "Go ye," said our Lord to his Apostles, "and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." This authoritative form of Christian baptism supplies a general view of the faith which was once delivered unto the saints;" and it is, accordingly, the pattern after which the most ancient symbols or creeds are studiously framed. They rest upon it as upon a secure basis. Adhering to the scheme of doctrine which it briefly exhibits, they guard that doctrine against the various misconstructions and heresies which arose in the early ages, and faithfully teach all succeeding genera. tions that "there is one body, and one Spirit, even as we are called in one hope of our calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all." For the confirmation of this remark, it is sufficient to allege the three creeds which are incorporated in the formularies of the English Church, and respectively designated, the Apostles'," the "Nicene," and the Athanasian."

But what are the principles which the form of baptism clearly comprehends? One is, the unity of the divine nature; for we are baptized, not in the names, but in the name, the one undivided and inseparable name, as denoting identity of nature, of the sacred persons immediately mentioned. The second principle, as contained in this passage, is, a trinity of persons in this unity of the divine nature: we are baptized "in the name of the

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Eternal Sonship of our Lord Jesus 12mo. pp. xxxix., 508. Mason. Father, and of the Son, and of the Holy Ghost," neither more fewer than these three, to all of whom appertains the common name, with a glory equal," a "majesty co-eternal." But a third principle is also undeniably taught here,-the relation which subsists between the persons in the Holy Trinity,—a relation not economical and temporary, but proper and eternal. The first person sustains the relation of Father to the second; the second sustains the relation of Son to that Father; and the third, as "proceeding from the Father and the Son," sustains a relation to them both. These principles are fully developed in other parts of holy Scripture. They also assume a distinguished prominence in the writings of the orthodox Fathers, and in the creeds, or public confessions of faith, already noted; which last especially claim to be regarded in the light of solemn testimonies,-the combined testimonies of the Church to the primitive faith of Christianity.

The baptismal formulary, then, taken in connexion with the whole system of divine revelation as received and acknowledged by the ancient church of Christ, raises an impregnable bulwark in defence of the truth concerning the Holy Trinity in Unity; and while it expressly marks the paternal and filial relation which exists between the first and the second persons in the one Deity, it also plainly declares the doctrine of our Lord's eternal Sonship. Some writers, it is true, who zealously contend for the Trinitarian faith, doubt or deny the tenet

now under our consideration. But why do they doubt or deny it? and why have they recourse, in their interpretation of the title "Son of God," to theories founded on the miraculous conception of Jesus, or on his official appointment to the work of redemption? Can they really affirm, even to their own sober judgment, that the expositions which they adopt are strictly consonant with the literal and obvious meaning of God's word,-that they are perfectly fair and unforced? But the doctrine itself appears to them to be utterly inexplicable; and thus, in virtue of an argument drawn from reason rather than from revelation, they decline its admission. Do they not perceive that they are in this way giving countenance to a principle which at other times they strongly repudiate, and which seeks to make man's dark and confined reason a measure and final judge of the deep mysteries of God? Reason may profitably employ its powers in weighing the evidences of a revelation which professes to come from heaven, and may lend its aid in the discovery of what that revelation communicates to our race; but there its province ceases. Enlightened reason owns the supremacy of revelation; and feels that, in things which stretch themselves so far beyond its utmost compass and capacity as the awful sublimities of the divine nature, its proper office is to believe and adore. Persons who have paid comparatively little attention to subjects of this description may be inclined to dismiss the topic of our Lord's Sonship as one of minor importance; but they who are the most devoutly conversant with such studies, and who strive to maintain the unimpaired harmony of scriptural truth, can scarcely fail to be sensible of its value as our grand defence against the several forms of Tritheistic, Sabellian, and Arian error.

It is almost superfluous to say that the question concerning the Sonship of Christ has, of late years, been considerably agitated, and that we, as a religious community, have not escaped the controversy. Pam

phlets of respectable and, in some instances, of very superior ability, have also been published. It was felt, however, that a more minute investigation of the whole subject, which should condense and arrange the main body of scriptural evidence viewed in unison with the faith of the universal Church, and should serve as a text-book to the candid and impartial inquirer, was yet wanted. That want is supplied by the admirable volume now before us. We have given it a careful and repeated perusal; and cannot but rank it among the most instructive and convincing theological works of modern times. It is not unworthy of a place on the same shelf with the best productions of Pearson, Bull, and Waterland. We sincerely hope that it will be read and studied with the attention which it so richly deserves; and then we are sure that it will be read and studied with diligence and profit. To occupy our pages with particular citations is unnecessary; but to mention a few of the more conspicuous excellencies of the volume may, not improperly, fall within the limits of the present paper.

One thing of which we can safely certify our readers is, that the subject itself is treated in a complete, accurate, and truly Christian man

ner.

The author's plan is comprehensive and full. He divides his entire work into seven chapters. In the first of these, which is introductory, he states the question, and suggests its importance; inquires into the argument against the Eternal Sonship of our Lord, and remarks upon the evidence proper to the subject: and then explains the principles and procedure of the argument which he intends to pursue. The second chapter discusses the first part of the argument, or that which is drawn from the Jewish theology: and it contains illustrations of Jewish opinions from the Apocrypha, the Targums, and the works of Philo Judæus; evidence of the Jewish distinction between the Messiah and the Son of God; personal confessions of Jesus as the Son of God; preternatural testimo