the more fully am I persuaded of the truth of this supposition. I believe, that God, in his gracious kindness, performed this miracle, not only as a reward to him who experienced this translation, but also that he might show unto men what would have constituted their end if they had not sinned, and thus incite them to diligence, by declaring, in this manner, that they might still be happy, if they endeavored to "walk before him." Eichhorn says: "Man could not have lived forever, so as never to have changed this tabernacle; the structure of his physical conformation is not adapted to it. But that he might have enjoyed a life which should not have been terminated by death, but by an ennobling transition into another state of existence, is perfectly credible." And in this opinion I cheerfully and heartily concur. HERMENEUTICUS.

Names and ages of the Sovereigns of Europe, January, 1827.

Portugal,

Maria de Gloria,

Sweden and Norway, Chas. John Bernadotte, 63

Denmark,

Frederick VI.

59 1763

1808

THE

LUTHERAN MAGAZINE.

VOL. III.]

MAY, 1829.

[NO. 4.

SCRIPTURAL EXPOSITIONS.

EXPLANATION OF ROMANS VIII. 23d VERSE.

VARIOUS Opinions have been given by the learned of all ages, as to the sense of this very difficult passage; and this variety of opinions itself shows, that there are many difficulties in its explanation. Dr. Lightfoot rightly observes, "that there is a two-fold key hanging at this place, which may unlock the whole, and make the sense plain and easy. The first is," he continues, "the phrase, Pasa Ktisis which is rendered in our version "the whole creation;" the second key is the word Matuiotes, which is rendered “vanity." If we examine the different explanations of this text, we find, that most all interpreters of the Scriptures were of the same opinion in that respect, for most of the interpretations, that have been given, rest upon the sense, in which these two phrases or words may be taken. It would extend this article beyond its proper bounds, were I to state the many different explanations of this portion of Scripture, which the learned have given of it. I shall therefore content myself with a brief statement of my own opinion, and leave it to the reader to judge, whether the explanation here to to be given accords with the whole reasoning of the Apostle in this 8th chapter to the Romans, and can be defended on grammatical grounds, and the use of the principal phrases and words, which Lightfoot calls the keys of this passage, which other writers have made of them.

Agreeable to the best Lexica, the word Ktisis, not only signifies "all the creation, the universe," but also parts of the same. For instance, the phrase, Pasa Ktisis, Mark 16, 15, compared with Matth. 28, 19, means the Gentiles;" máy it therefore, not likewise mean the earth with the creatures which God has placed on it? The word mataiotes, generally rendered "vanity," signifies in several other passages, misery, calamity. The Codex Lambecii has, in this very passage, the Greek word Phthora, which plainly means " calamity, destruction, misery." Theodoret explains also the word mataiotes in this passage with the word Phthora. Translating then, these words thus, the sense of the passage would be as follows:-The earnest expectation of this earth with its creatures waiteth for the manifestation of the sons of God, i. e. for the glory which shall be revealed in us christians.-(see v. 18.) For this creation has been made subject to calamity or misery,

not of its own accord, but through him who has subjected it. (The Apostle, in my opinion, refers here to the curse to which this earth has been subjected after the occurrences related in the 3d chapter of Gen. v. 1-7.—See v. 14—19.) This has, however, been done with a hope, because this creation itself shall be delivered from the bondage of corruption, and participate in the glorious liberty of the children of God. Since namely, a renewed creation is promised, where misery shall have no place, when once all the blessings which the christian religion brings to the human family, shall appear in their full consummation. For we know that until now, this whole creation together groaneth, and travaileth in pain. i. e. That as yet it is still subject to that curse, and feels the lamentable consequences of it.

EXPLANATION OF GENESIS IV: 7.

In the version of our English Bible, this verse is rendered thus:If thou doest well, shalt thou not be accepted? and if thou doest not well sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. It is difficult to see, whom the English translators had in view in the latter clause of the verse; but it is probable they supposed Abel to be meant, and took the meaning of that clause to be, "Your brother's love and regard will be your due, and you, as the elder, shall be ruler over him." It is likely that the translators were led to this, or some similar opinion, from the circumstance that the Hebrew word, rendered sin in the text, terminates as nouns of the feminine gender generally do in that language, and they concluded, therefore, that the pronouns his and him could not refer to sin, but had reference to some other noun. Dr. Luther's translation is thus, in English: "Is it not so? when thou art pious, thou art accepted; but if thou art not pious, sin rests before the door. But do thou not let it have its will, but rule over it.”. The Swedish translation of the Bible, which, in most cases, follows that of Luthér, departs in this passage from the German; and reads thus: "Is it not so? when thou art pious, thou art acceptable; but if thou art not pious, sin remaineth not secure nor untold; but leave her (or it) not her (or its) will, but rule thou over her, (or it.) The meaning of the German text is: "If you are not pious, sin crouches like an evil beast before the door, that watches its prey." The idea conveyed by the Swedish text is: "If you are not pious, or if you do wrong, the sin which you commit will not be hid, but will be discovered. It appears to me, that this last is nearest the idea, the Hebrew text is intended to convey; a literal translation of it would be as follows: Not so? if thou doest well, exaltation; but if thou doest not well, sin is cast before the door, (viz. for the inspection of every one,) and towards thee will be its return, but thou shalt rule over it. This text I would paraphrase thus: Is it not so? if thou actest right, satisfaction, rest and exultation

are in thy heart; but if thou actest not right, sin is exposed to public view, and cannot be hid. And it will return unto thee if indulged, but thou oughtest to rule over it.

QUESTIONS CONCERNING THE ROMAN CATHOLIC CHURCH,

Answered by a Catholic Priest in Italy.

WE give the following questions and their answers, concerning the Catholic Church, to our readers, which have been handed us by a friend now deceased, who gave us permission to publish them in the Magazine, under promise not to divulge the name either of the Priest or the Translator, both of whom are Italians, and men of respectable standing in society, and who are well aware of the danger to which they would be exposed, should their names be made public.

Question 1.-Which of the orders of the Friars has the precedence? Answer-As far as the religious and moral part is concerned, there is no order that has any preference in the eye of the enlightened public. In the eyes of the people, the order of the Capuchins has the preference, and any other, which recommends itself to the people by an external show.

Q. 2.-What is the wealth of the Tuscan Clergy?

A. With the exception of the chapters of the Cathedral churches, of some Priests that have rich livings, and of some Bishops, especially those of Pisa and Arezzo, the clergy is not rich, neither are they poor; as they are in very great numbers, therefore, which is not great in the part, is showy in the mass. (I suppose he means, those churches which are not rich in reality, make still a great show and display, when ta ken as a body,) so that, after what has been taken away by Leopold II. and afterwards by the French, the capital amounts to some millions of crowns.

Q. 3.-Is there any union between the monastic orders?

A.-The monastic orders are united in what regards their common interest, but jealous and rivals among themselves.

Q. 4. What may be the effects of the Jesuits, in favor of Popery, (i. e. in how far are the Jesuits a support to the Papal power,) and can any good be expected from the re-establishment of that order?

A. In regard to the Jesuits, their history plainly shows, that they are strongly bound to the Pope, not for the spirit of worship, (i. e. not for really spiritual causes,) but to make him the chief of the universal dominion, at which they aim; and the one serves as an instrument to the other for this purpose. In consequence, the establishment of this order cannot but occasion the establishment of a state in the state, tending to make the Prince, the Government, and the People, serve their interests. Jesuitism is the quintessence of the egoistic and ruling spirit of the Catholic Priesthood.

Q. 5.-How much would the translation of the Bible into the Vernacular language contribute to the good of the church, and to christianity at large?

A.-The translation of the New Testament in the Vernacular languages is very advantageous; that of the Old without some annotations, might be liable to abuse, but in Catholicism, (i. e. in the Catholic Church,) no translation of any part of the Bible is recognized, (i. e. allowed to be read,) if it is not approved by the Pope.

Q. 6.-What power has the Catholic Church in public opinion? A.-Generally speaking there are but few Catholics who know the dogmas of Catholicism; the opinion of a blind faith prevails; the people are very ignorant, and know nothing but the forms, to which they are attached from habit and convenience.

Q. 7.-Is the tolerance of Protestantism consistent with the Catholic spirit, and is it believed salutary?

A.-Whatsoever tolerance of a different worship, (the tolerance of any religion different from the Roman,) is looked upon as contrary to the spirit of dominion of Catholicism, and as a doctrine, it is prohibited to have any intercourse with heretics or schismatics. It is but a month ago, that an Italian prince was obliged by his spiritual directors to be absolved for the sin of having come into the Greek schismatic church at Leghorn.

Q. 8.-Do those who have influence believe that the faith of the people is enlighted?

A. The prelates and other directors of Catholicism, measure the faith of the people by the deference that is shewn to them, and by the voluntary subjection to the forms. As for the rest, they have no regard for either, and they do not instruct the people in their duties.They preach sermons during Lent, for the pomp of talking, and for the most part these sermons are unintelligible to the people. The other sermonsare generally on miracles, and other subjects, which have nothing to do with either instruction or morality. This is the general custom. The above said prelates regard the Pope as the Vicar of Jesus Christ; but the Theologians are divided in their opinion as to the extent of his authority. The Papists (i. e. the strongest adherents to the Pope in the Catholic Church,) declare his authority to be absolute and unlimited, and they extend it also to a secular pre-eminence; and they give him also infallibility in subjects of religion, and they say that the Bishops are but his ministers. Others refuse to the Pope infallibility, and give it to the Church, united with the Pope, whenever he alone should not dissent from the Church in matters of faith; which thing the strong adherents of the Pope believe to be impossible. They make the Bishops independent in the order; they say that the whole Papal government is but a usurpation, resting on the Papal decrees, or on a deference of the princes, who, either too pious or too weak, associated with the Popes in their operations (endeavors) to establish their dominion, and