Examples in Greek. Ω μήτερ, ὡς καλός μ ο ι ὁ πάππος, “ Ο mother, how beautiful is grandfather to me." Οἶμαί σοι ἐκείνους τοὺς ἀγαθοὺς τὰ πεζικὰ ῥᾳδίως νικήσειν, " I think, for your gratification, I shall easily surpass those skilled in foot exercises." 66 Τοῦ μὲν ζένου ἡ μῖν ἡδέως ἂν πυνθανοίμην, “ I would gladly inquire, for our gratification, of the stranger." Examples in Latin. Quid mihi Celsus agit? "What is my Celsus doing?" Orator sit mihi tinctus literis, "My orator should be acquainted with letters." Ecce tibi exortus est Procrates, "Lo, Procrates has arisen for thee." Examples in German. Grüsse mir Deinem Bruder, "Greet for me thy brother." Dar ist mir ein starker Mann, "That is a strong man, I should say.” Example in English. One example in Shakspeare has been referred to by grammarians : "She leans me out of her mistress' chamber." Examples in Hebrew. The examples in Hebrew differ from those in the classics, as they express the participation or sympathy of a person in his own acts. The Hebrew usage extends to animals, as in Examples 12 and 13, and to things without life, as in examples 14 and 15. 1. Gen. 12: 1, "Get thee," liter. "go for thyself." So Gen. 22: 2. 2. Gen. 27: 43, "Flee thou," liter. "flee for thyself." 3. Ex. 34: 1, "Hew thee," liter. "hew for thyself." 4. Josh. 7: 10, "Get thee up," liter. "arise for thyself." 5. 1 Sam. 20: 20, "As though I shot at a mark," liter. "as though I shot for myself (i. e., for my amusement) at a mark.” 6. Ps. 120: 6, "My soul hath long dwelt with him that hateth peace," liter. "my soul hath long dwelt for itself with him that hateth peace." 7. Prov. 1: 22, "The scorners delight in their scorning," liter. "the scorners delight for themselves in scorning." 8. Prov. 20: 14, "When he is gone his way," liter. "when he is gone for himself." 9. Cant. 2: 17, "Be thou like," liter. "be thou like for thyself." 10. Is. 31: 8, "He shall flee from the sword," liter. "he shall flee for himself from the sword." 11. Ezek. 37: 11, "We are cut off for our parts," liter." we are cut off for ourselves." 12. Job 39: 4, "They (the young animals) go forth, and return not unto them," liter. "and return not for themselves." 13. Hos. 8: 9, "A wild ass alone by himself," liter. "a wild ass alone for himself." 14. Cant. 2: 11," The rain is over and gone," liter. "the rain is over and gone for itself." 15. Am. 2: 13, "As a cart is pressed that is full of sheaves," liter. "as a cart is pressed that is full for itself of sheaves." Although in these passages the Greek Septuagint, the Latin Vulgate, and the common English Version have for the most part omitted the personal pronoun, yet there are some cases in which they seem to have felt its force; as the Septuagint in rendering Cant. 2: 11, the Vulgate in rendering 1 Sam. 20: 20, Hos. 8: 9, and the English version in rendering Gen. 12: 1, 22: 2, Josh. 7: 10, Prov. 1: 22, 20: 14, Ezek. 37: 11. The English translation, it is evident, has not freed itself from the influence of the ancient versions. According to Winer there is no clear case of the ethical dative in the New Testament. In making a new translation of the Bible, the English translator would find not a little embarrassment in rendering the ethical dative. The Latin Dative. MANY attempts have been made to define the peculiar nature of the Latin dative case, and especially to develop its relation to the accusative. In the general views of the dative there has been a great agreement from the first among grammarians, while in the minuter explanations there has existed a great variety of opinions. Particular applications of the dative, as, for example, in "mihi est," "similis alicui," have received very different explanations. Dr. Conrad Michelsen, in his Kasuslehre der Lateinischen Sprachlehre, Berlin, 1843, p. 202, ascribes this to the overlooking of the subjective side of the dative, while the objective was generally acknowledged. According to Sanctius, a learned grammarian of the sixteenth century, the dative denotes the ultimate end or final cause. See his Minerva, Tom. I., p. 210. This idea of Sanctius, carried out, would have led him to just views of the dative. Michelsen so far accords with Sanctius as to make the dative a terminative. See Michelsen, pp. 42, 202. According to the usual explanation, the dative denotes that to or for which an action is exerted. See Krebs, pp. 10, 129. Andrews and Stoddard, p. 14. The latter sometimes approximate in their language to that of Sanctius, see pp. 195, 197, 201. According to some, the dative denotes the remoter, mediate, or indirect object, in distinction from the accusative, which denotes the nearer, immediate or direct object. Kühner's Lat. Gram. Hann, 1842, II., 64. This definition is regarded by Michelsen as imperfect, because it does not define sufficiently what is intended by object. See Mich., p. 203. According to others, it denotes, not the effect or that which is acted upon, but that in reference to which the subject acts or possesses any quality. See Beck's Lat. Syntax, p. 17, Madvig, in his Latin Sprachlehre (Braunsch, 1844), § 241, Zumpt (New York, 1854), p. 290. Zumpt, in his explanations, approximates to the preceding definition. According to Kühner, it denotes that which shares or participates in an action of the subject, or is interested in it, and is usually a person. See his Lat. Gram., II., 63. The localists find in the dative the place where, see Christ. Spect., IX., 113, also the place whither, see Madvig in Neu. Jahrb. für Philol. Ap., 1845, pp. 339, 340. According to Weissenborn, the dative represents an object which receives an action, and reflects it back without being subjected to the same. See his Lat. Schulgramm. (1838), p. 319. According to Michelsen, the dative contains both subjectivity and objectivity. The object receives a subjective modification. See Mich., pp. 43, 195, 202. He attaches great importance to the subjective character of the dative, which he first exhibited in his Histor. Uebersicht der Lat. Gram. (1837), p. 12. Weissenborn regards Michelsen as having stated his (Weissenborn's) views more definitely than he had done himself. See Neu. Jahrb., 1845, pp. 204, 205. Dr. K. F. Becker at first distinguished the accusative and the dative, as the real and the personal object. See his Ausführl. Gramm. (1839), II., 181. This distinction was an ancient one, and had been found insufficient. Dr. Becker has since fully admitted the subjectivity of the dative. See his Schulgr. (1839), p. 296. The dative object now stands in connection with the accusative, genitive, and factitive, as one of the four complementary objects. 2.- THE WRITINGS OF REV. JAMES B. WALKER, D. D.1 BY REV. SAMUEL HARRIS, D. D., PROFESSOR OF THEOLOGY IN BANGOR THEOLOGICAL SEMINARY. THE first of these volumes has already attained an acknowledged position and a commanding influence in the theological literature of Christen 1 Philosophy of the Plan of Salvation. With an Introductory Essay by Calvin E. Stowe, D. D. A new edition, with a Supplementary Chapter by the Author. Boston: Gould and Lincoln. 1857. God Revealed in the Process of Creation and by the Manifestation of Jesus Christ; including an Examination of the Development-theory contained in the Vestiges of the Natural History of Creation. By James B. Walker, Author of Philosophy of Plan of Salvation. Boston: Gould and Lincoln. 1857. Philosophy of Scepticism and Ultraism, wherein the opinions of Rev. Theodore Parker and other writers are shown to be inconsistent with sound reason and the Christian religion. By James B. Walker. New York. Derby and Jackson. 1857. dom. Both in this country and in Great Britain it has had a circulation such as few books of profound theological discussion attain; it has been translated into all the principal languages of Europe, and is used as a text book in many British and American Seminaries of learning. It may be presumed that our readers are generally acquainted with it. Its aim is, by a series of independent proofs, to show that the Christian Revelation, both in its substance and its methods, commends itself to the human reason. In its substance it reveals a religious system which alone can meet man's spiritual wants, and insure his highest development. Its methods were the only ones by which the recipients of its rudiments could be educated for the reception of it complete in Christ; the only ones by which, when completed, man could be educated to holiness. Even the Levitical economy, said by Coleridge to be an enigma yet to be solved, is, by a beautiful train of reasoning, shown to have been the best form of Revelation to meet the necessities of its recipients, and as necessary in its place as the miracles. We only express the general consent of thoughtful minds in saying, that this work is an original and exceedingly valuable contribution to the argument in defence of a supernatural Revelation. A cause of the freshness and vigor of the work is the fact that the author presents the processes by which he worked his own way out from scepticism. Those are always living books which successfully delineate the processes and results of the author's own spiritual life. The supplementary chapter in the new edition before us is entitled, "An objective revelation necessary as a means of the moral culture of mankind." The "God Revealed, etc.," is a more recent work, and was first published in Great Britain, where it has already passed through several editions. It is less known in this country than there, and less than it merits. While it contributes less that is new than the Philosophy of the Plan of Salvation, as a product of fresh and vigorous thought it is a worthy companion of that work. Its design is to show the unity both of Cause and Development in the physical world, and the Christian Revelation; that both are parts of one plan. The work is divided into two books. In the first the author, while having special regard to the refutation of the theory of Development by Law, aims to present some lines of argument for the divine existence and character, which have not yet been adequately unfolded by writers on Natural Theology. The marks of order and of adaptation of means to end in individual objects and species, have been abundantly exhibited by Paley and others. But science now discloses some distinct history of the world's formation through unmeasured geological ages. This history not only multiplies the individual objects and species in which marks of order and of adaptation appear, but discloses a plan embracing the whole, which has an order of its own, and of which the several parts, though separated by ages, have an adaptation to each other. In this immense series of events the discovered unity of properties and laws proves a unity of cause; the discovered progress to higher orders of beings proves the unity of a plan ever advancing to the realization of an Ideal. If now the sceptic urges his vaunted objection, that the universe is demonstrably imperfect; that we ourselves can conceive of improvements in it; that therefore it is not the work of infinite wisdom;- we admit his premises; not only can we conceive of a better world, but the Bible distinctly declares that a better world is hereafter to be realized; back in the geological eras we see the world more incomplete than it is now; and so we reach the conclusion that, while no one period in the work completely reveals the author, yet the whole, considered as a plan ever advancing towards perfection, discloses the infinite God; and every period that of the Saurians as really as that of man demonstratively indicates, though it does not adequately reveal, him.' Also, coal, ores, and other minerals, prepared in previous eras for the uses of the present, prove the adaptation of one part of the plan to another. Here we not only have an answer to a specious objection against the validity of the argument from Final Causes, that at a particular era an immense vegetation existed with scarcely any animals to be benefited by it, but we also are furnished with a new argument from final causes, in the discovery of the fact that that vegetation itself was designed to meet the necessities of the system developed in a subsequent era. It is also argued that at last in the creation of man, the intelligent and the moral appear in the plan. And as the plan is seen to have a unity in all stages of its development, the supremacy of the intelligent and the moral, which is now at last actual, must have been designed from the beginning. This is a sphere of thought which has not yet been adequately explored. We are indebted to Dr. Walker for the excellent service which he has rendered in this direction; although his labors and those of others have but indicated the field, and marked some of its points of view. As it shall be more fully unfolded, it must yield additional confirmation of the truths of Natural Theology, and of the unity of the physical and the spiritual in one comprehensive divine plan. In the second book of this volume the author, starting from the position attained in the first, considers separately some of the prominent doctrines of redemption, in order to show their foundation in the nature of things. For example, in treating of "the means, measures and methods of restoration to obedience to the Divine Lawgiver," he makes the following points: the physical creation in its present state cannot reveal God's moral attributes; his moral character can be revealed only through moral beings; a perfect humanity is necessary to the perfect manifestation of God, inasmuch as God cannot manifest himself through a sinful being, nor yet by mere precepts or words; therefore for the manifestation of God there 1 In this direction is found the answer to a celebrated philologist, who, in arguing against the geologists, used triumphantly to ask whether the supposition could be admitted for a moment, that the time ever was, when God Almighty reigned over nothing but bull-frogs - a question which, if, after all, geology is established on incontrovertible facts, only gives concrete solidity and the keen edge of wit to one of the most formidable objections of scepticism. |