was spent very much in the service of his friends; to whom he was useful in a greater variety of important and long continued engagements, than most of those of the present generation are aware of. We were united in as much of near affection, as the difference of our natural tempers would admit of our manifesting towards each other: for he had [about him] so great a degree of reserve, that it was not always possible either to ascertain or to communicate [the feeling.] He served others with the utmost zeal and steadiness; while he shrank from their attentions to himself. I had enough of his confidence to have the means of knowing, that he was a sound believer of the doctrines, [as his conduct shewed him to be also,] a most upright doer of the precepts of the Christian faith. His charity to the poor (as the term is generally used, in its lowest sense) was habitual, and conscientiously exercised after the example of his worthy father,-it may be, without enough of inquiry into character: but God is kind to the unthankful and the evil! His end was manifestly peaceful :-I believe that neither in this respect, [of conscience towards God] nor in regard of any outward matter, was there the least cloud upon his spirit in his last days. With him nature it may be was somewhat cut short in her race, by the cares and sedentary occupations in which he was so much involved, in his not very healthy residence. He had attained only to his fifty-ninth year; having been from childhood of a delicate constitution, he had also suffered much in his sight, when grown up, by small-pox. To this comparative feebleness of body were united the greatest candour and delicacy of mind; shewing the Christian and the gentleman to all who had the privilege of nearly observing his walk in life."

His friends of the Peel Monthly Meeting have on their minutes a notice of his decease, which took place the 21st of Fourth month, 1830; with the following remarks:

"Under a feeling of the great loss which this meeting has recently sustained in the removal by death of our dear friend, John Eliot, we are concerned at this time thus to record our sense thereof, with a sincere desire that all who now feel his memory to be precious, may so continue to manifest their regard thereto, as to be found endeavouring to walk in his steps. This our dear friend had been for many years amongst us a bright example of Christian meekness and gentleness, combined with sound judgment and discretion. In him, ability and humility were beautifully blended, and it was his particular trait to prefer others before himself: as a valuable member and elder in the church we accounted him worthy of double honour. Kindly affectioned and courteous to all, he obtained the love of his friends universally; yet was he especially careful in his eminently useful services to attribute no merit to himself, and whilst engaged in the final arrangement of his outward affairs, he set forth the true believer's hope and faith in this acknowledgment: In the first place I wish to express that, whilst in looking forward to the distribution, after my decease, of the property which it has pleased Providence to intrust me with, the prospect of eternity has been much before me, there has been (and there is) in my mind a feeling of humble reliance; a reliance solely on the mercy of God, through his beloved Son, Christ Jesus, our Lord.'"

In approaching the solemn change by sickness, but two months previous to it, my dear wife being with him, and having read two or three short

6

Psalms, he chose, though his voice was nearly gone, to read the cxvith Psalm to her: which he did in a manner that convinced her he applied its confessions and thanksgivings to himself. This, I believe, he was enabled to do, by having placed his whole reliance (as he repeatedly testified to his friends he did) on the atonement and mediation of Christ. Ten days later, to a friend calling to see him, he said, Thou mentionest my being prepared: if I am permitted to stand on the right hand (not on the left) it will be through mercy; and not from any works of righteousness that I have done. Remember me to thy sons: tell them, what I have recommended in life I recommend to the end.' He gave after this pertinent counsel to some of his nephews and nieces, with much affection, seeming strengthened to that office of love; and expired in his chair, so quietly, that those about him were scarcely sensible of the change.

I believe that my worthy brother-in-law would have done better in publishing those Remarks on the Platonizing doctrine infused by Keith into Barclay's Apology, during his own lifetime. As it stands (posthu mous, though so well vouched as his sentiments to the last) he has been erroneously confounded with those who hold the doctrine of an inward light, &c. in man, not as consisting in that knowledge of Divine things which the individual might have received by the ordinary means of instruction. He wrote, besides, many occasional documents for the Society, and served it by soliciting those in office, and watching every proceeding in Parliament that might affect its interests, through a long course of years, with a faithful diligence unequalled by any of his associates. "The memory of the just is blessed."-Ed.

ART. I.-Remarks on an Improved Version of the NEW TESTAMENT, edited by the Unitarian Book Society, 1808.' Royal 8vo., with Notes.

(Concluded from page 192.)

1 Cor. xv. 22. For as through Adam all die, so likewise through Christ all will be made alive. Ver. 21. For since by man came death, by man also cometh the resurrection of the dead.' The Editors quote Priestley in their note upon the text, saying, 'The apostle evidently considers Christ as a mere man as much as Adam was; death being introduced by one man, and eternal life by another?'-Eternal life introduced by mere man! To be sure there must needs be MAN in the case, where death and the resurrection from the dead are to be exemplified: but to ascribe the latter to mere man, and the eternal life too that comes after, is to throw the New Testament away and we might as well never have heard of the resurrection at all!

2 Cor. xii. 7-9. 'And lest I should be too much exalted by the exceeding greatness of God's revelations, there has been given to me a thorn in the flesh, an angel-adversary to buffet me, [lest, I say, I should be too much exalted.] Concerning this I besought the Lord thrice, that it might depart from me. And He said unto me, My favour is sufficient for thee: my power is made perfect in weakness.'

for

I shall here give their futile note, borrowed from Farmer, in which it is attempted to set aside all reference to the 'Satan' from whom, by Divine permission, this messenger of suffering came.

'In the original, an angel-satan.' The best commentators,' says Mr. Farmer, suppose that the bodily affliction, or thorn in the flesh, here referred to, was some paralytic symptom. See Gal. iv. 13.' But he explainsThis disorder seems to have been occasioned by the splendour of his visions affecting his nervous system, and was purposely designed by God,

not merely to prevent a too great elation in the apostle, but by taking off from the gracefulness and energy of his delivery, to render the Divine power more conspicuous in the success of his ministry. It is impossible that St. Paul should refer this disorder to the devil; he speaks of it as proceeding from God, or, which is the same, his angel acting the part of an adversary to the apostle; to whom this dispensation of Divine providence was exceedingly humiliating and painful, however wisely designed by God.-Farmer on Demoniacs, p. 18, note.'

The proper business of the servants and ambassadors of Christ, is to set forth his gospel, in simplicity, seriousness and earnestness to the people; and to recommend it by a conduct suitable to the doctrine they teach. The adversary, who hath also his emissaries or messengers, has no chance against a fervent well-qualified preacher, but by taking advantage of infirmity, and introducing what he can of error or defect. And, should this fail (as it often plainly does) when tried in spirit, through the sufficiency of God's grace to the preacher, he will avenge himself by using his power to the extent permitted him, in tormenting the flesh.

Men who rightly appreciate their work and their wages in this blessed service, count all this suffering joy; well knowing that their light affliction, which is but (as it were) for a moment, shall procure for them a far more exceeding and eternal weight of glory.

Ch. viii. 1, 2. Now we make known to you, brethren, the very liberal gift bestowed by the churches of Macedonia; that, under a great trial of affliction, the abundance of their joy, and the depth of their poverty hath abounded to the riches of their liberality.'

The C. T. does not, I think, convey the sense at all clearly and yet, the omission of the reference in the words rov Seov, or its change to another form, does not please in this. It was the gift of God through the churches of Macedonia. The redundancy of terms in the text, according with the subject, required a paraphrase rather than a literal rendering. There is a double contrast-much joy in giving, under great affliction: and great liberality in the midst of deep poverty.

6

Phil. i. 21, 22. For as concerning me, to live is Christ, and to die is gain. But if it be given me to live in the flesh, this preaching of Christ is the fruit of my labour.'

6

'To live-Christ,' i. e. conformity to the Father's will: ‘to die—gain,' i. e. everlasting blessedness. In a note we are told, the apostle probably thought the advent of Christ very near; and judged a quiet rest in the grave' preferable to a life of suffering and persecution. This, to obviate any impression of an intermediate state of enjoyment' which they deny. But the apostle, in the place referred to, 1 Thess. iv. 13-18, adverts to neither opinion, expecting then the advent in his own lifetime. The ‘fruit' of Paul's labour is made, by the latter interpolation, the labour itself, the preaching being so it must refer to Christ's being magnified by him in the body, as in verse 20.

Ver. 27-30. Only let your conduct be worthy of the gospel of Christ that whether I come and see you, or be absent, I may learn concerning you, that ye stand firmly in one spirit, striving together with one mind for the belief of the gospel and in nothing terrified by those who

oppose it: which is to them a declaration of destruction, but to you of salvation, and that from God. For to you it has been graciously given, as concerning Christ, not only to believe on him, but also to suffer for him; having the same contest which ye saw in me, and now hear to be in me.' This is a favourable specimen of passages improved: the it after 'oppose' places the stress where it should be; on the gospel, as an indictment on their lives to one party, and a clearance to the other. There is an it in the C. T. in ver. 27, which is redundant. Verses 28 and 29 might very well make a parenthesis, to connect better the sense of 27 with that of 30. Ch. ii. v. 5-11. [For] let this mind be in you which was in Christ Jesus also who being in the form of God, did not eagerly grasp at the resemblance to God: but divested himself of it, and took on him the form of a servant, and was made in the likeness of man; and when found in fashion as a man, humbled himself, and became obedient to death, even the death of the cross. Wherefore God on his part hath very highly exalted him, and of his favour rewarded him with that name which is above every name: that in the name of Jesus every knee should bow, of beings in heaven and on earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.'

The mind which was in Christ as to his manhood was, plainly, humility. The assuming our nature was condescension: but we have here no less than seven notes on six verses, tending to set aside this doctrine. The epitome of their argument is this: Christ invested with miraculous powers was in the form of God; but declining to use them for his own personal advantage he appeared like any other frail and weak mortal.'Beings in heaven and on earth, and under the earth' bowing the knee, means with them only that all human creatures shall acknowledge his religion.' But where do they find authority for asserting even so much as is here said?

Ch. iii. v. 2. Beware of dogs, beware of evil-doers, beware of the concision.' The last word seems a term of contempt, for the practices of such as, by importuning the disciples to become circumcised and keep the law, sought to destroy their liberty in the gospel. Beware of this karaToun of those who would cut you down, and ruin your faith in Christ. The Editors take it as they find it: our Purver renders it the wrong circumcision,' [to wit, the outward] with a note on the subject. I may remark in conclusion, that the same spirit is seeking in the same way, now, to draw aside those who are in the liberty of the gospel of Christ.

Ver. 9. And might be found in him, not having mine own justification, which is from the law, but that which is through faith in Christ, the justification which is from God because of faith.' The C. T. is better; inasmuch as our own Saxon righteousness' is nearer to the original than the Latin 'justification.'

Ver. 21. Who will change our debased body, that it may be of like form with his glorious body, according to the working by which he is able even to subject all things to himself.' Who will transfigure the body of our humiliation to the very likeness of the body of his glory. This I believe to be the literal sense; and that, to be done by an inward working, κατα την ενεργειαν ; by a power which shall change the constitution as