TITUS.

Chap. i. ver. 4. eλeos is not extant in four uncial, a few cursive Mss., the Peschito Syriac, and other versions, and has been cancelled by Scholz and Tischendorf. Bloomfield refers the reader to the opinion of Matthæi thereon. See 1 Tim. i. 2.

i. 4. Kupiov. Lachmann and Tischendorf omit this word, but from slight evidence, since it is found in the majority of Mss. and the Peschito Syriac version.

i. 5. κατέλιπον

Lachmann and Tischendorf read ἀπέ MITTOV, on the authority of five uncial and several cursive Mss. The former verb is used in a similar sense in 1 Thess. iii. 1.

i. 10. καί after πολλοί is cancelled by some editors.

i. 15. μév is absent from most uncial and several cursive Mss.

ii. 7. ȧp0apoíar is omitted by Griesbach et rel. and Vulgate, which has, in doctrinâ, in integritate, in gravitate.

ii. 8. pôv. Griesbach et rel. and Bloomfield read ἡμῶν.

ii. 12. κaì evσeßws, "and godly;" rather, "and holily," since it is desirable to use an adverb instead of an adjective in this place. To the same effect Dean Trench.

PHILEMON.

Verse 2. After 'Arpią many of the best codices, with Lachmann and Tischendorf, Messrs. Conybeare and Howson, add adeλp, "sister;" which is the reading of the Vulgate. We learn from Chrysostom that she was the wife of Philemon.

6. iμîv. Griesbach et rel. and Bloomfield read μîv.

7. xápiv. Griesbach et rel. edit xapáv, with six uncial, ten cursive Mss., versions, fathers, and early editions; but the former is restored by Tischendorf and Bloomfield.

20. Tà σλáyxva èv Kupio. Griesbach et rel. read Xptor@, with numerous ancient Mss., most early versions, and many fathers.

21. eypa á σoi, "I wrote unto thee;" rather, "I have written unto thee," as in ver. 19, since the apostle might be otherwise misinterpreted as referring to a former epistle. See 1 Cor. v. 9. So Scholefield.

1

HEBREWS.

Chap. i. ver. 1. éσxárov. Griesbach et rel. and Bloomfield read éoxáτou, with very many Mss., all the Lambeth and most of the Museum copies, early editions, and fathers.

i. 2. "By whom also he made the worlds," and chap. xi. 3, "the worlds were framed by the word of God." These are the only examples in our version in which the word "world" occurs in the plural number. Alov is the original Greek term, which in heathen writings variably means a period of time, the life of man, an age, system, dispensation, and eternity. The earth, with its inhabitants, or the material universe, are understood by кóσμоs, according to the Pythagorean usage, which at the same time has other metonymic significations. The verb Toléw ποιέω in the first of these passages signifies to make, produce, create, shape, and manufacture, and is often so used by Homer, e. g. ποιεῖν δῶμα ; and by Herodotus, λίθου ποιεῖν T: also it refers to abstract things in the sense of cause or bring to pass, as τελευτήν, φόβον ποιεῖν, Homer; ποιεῖν Ίσθμια, Demosthenes ; ποιεῖν ἐκκλησίαν, Thucydides : also of a continued rather than a complete action, as κakov, ayalòv Tolεîv, Homer; and so likewise in the passive. The verb KaτηρTío @ai, in the second of the passages above quoted, which is formed from Karaρrito, signifies to construct, adjust, and prepare. We use in our venerable and fine Liturgy the innocuous but homely vulgarism, to which we have become familiarly habituated from our infancy, of "world without end;" but it would be more literally ren

dered according to the purer Greek phrase, eis aiŵvas Tov aiwvwv, and the Latin, in sæcula sæculorum, "for ages to come" or "unto ages of ages." The words of our Lord, which conclude the Gospel of Matthew, are ews TŷS OUVTEλeías Tоû aivos, usque ad consummationem sæculi, or "until the end of the age;" and therefore imply that this age or dispensation will close, when another will succeed to it. On some occasions the inspired writers use the words xpóvos and kaipós to express times and periods of divine ordination, as in Luke xxi. 24, Acts i. 7 and iii. 19, 21, Rom. xvi. 25, Eph. i. 10, and Tit. i. 2, 3. The Vulgate has tempora and momenta. In chap. ii. 5, τǹv oikovμévηv μéλλovoav, orbem terræ futurum, means "the habitable world to come." The Alexandrian, Aldine, and Complutensian versions of Isaiah style Christ πατὴρ τοῦ μέλλονTOS aivos, "the father of the future dispensation ;" and the Vulgate, pater futuri sæculi. It is unfair to draw any unequivocal deduction from these quotations in the Epistle to the Hebrews as to the doctrine of a plurality of worlds. This subject has been argued by Dr. Whewell and Sir David Brewster analogically, both against and for its truth; but it must be left in uncertainty, since we can arrive at no absolute proof from reason or revelation. It would seem probable that those planets which shine by reflected light, and revolve round the same sun as their centre, together with our own, are habitable orbs, more especially those which have satellites, but that the planetary satellites themselves are only uninhabitable luminaries, as are the fixed stars represented to our vision in the heaven, whether or not they may be the suns of other systems. To the same effect is the sublime couplet of Cowley:

"Round the whole earth his dreaded name shall sound,
And reach to worlds that must not yet be found."

In the creed compiled by the Nicene fathers we find an allusion to it, "Begotten of the Father before all worlds," or rather before all ages; and again in that of Athanasius, "before the worlds." The first passage in the Hebrews might be more appositely expressed thus, "by whom also he ordained the ages," and the second, "through faith we understand that the ages were constituted by the word of God, so that things which are seen, were not made of things which do appear." The verb ylyvoμai, from the root yévw, means to come into being, to be born, to have arisen, of men and things, as well as of events; and hence the adoption of the compound substantive παλιγγενεσία, which is translated "regeneration" in Matt. xix. 28, corresponding in import with aπокаTáσTaσis, “restitution," of Acts iii. 21, or a reversion in abeyance. The ȧváyvğıs of ver. 19, "refreshing," used by Peter, signifies literally "breathing-time" and also "rest."

The sentiment of the apostle Paul here agrees with Rom. i. 20, and is equivalent to the proposition, that from the intellectual system of the universe, which is the title used by Dr. Cudworth, a sure argument may be drawn against the eternal origination of matter. If false philosophy militates against true religion, religion is not itself incompatible with true philosophy. See Col. ii. 8. When our Lord tabernacled in humanity upon this earth, it seems rather surprising that the Jews put no philosophical questions to him on subjects akin to those treated in the writings of Job. There were then existing among mankind the same sagacious and astute minds as those of the present day. The principles of abstruse science had been scanned by mental application; yet mere curiosity did not suggest to his countrymen any interrogatories, which must have engaged the attention of philosophers even in that age of

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