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selves as secure only by taking vengeance upon injuries; and they protect their lives with force and arms. But when it is once felt, that Christ is the only guardian of our life, we have nothing to do but hide under the shadow of his wings." 99%

If we make Ps. 37: 11 the point of departure in interpreting this passage, we shall perceive that this explanation of the words is the most appropriate. We must here, however, first mention an ingenious suggestion of Heumann, which Michaelis also has adopted. He refers the promise, it is true, to this world, but still to spiritual goods; and on this account we mention him here in the third class of interpreters.† Dissatisfied with all previous explanations of the passage, Heumann supposes a better sense may be derived by comparing it with Rom. 4: 13. There it is said that God promised Abraham, his seed should become xingovóuos rou xóouov, in which is manifestly implied, that the Abrahamic religion should fill the whole earth, and be received by all the nations. From that passage, therefore, may be derived for the one before us this easy and natural sentiment: "The humble disciples of Christ must not despond; their cause will one day triumph, so that all the world shall do homage to their faith."

If now, among all these different acceptations, only one afforded the correct sense, we should really be in a situation of great embarrassment. But it is particularly in this very passage, that we shall be able to perceive, how each of these different modes of apprehension presents a single aspect of the sense; and how that alone approves itself as the only correct one, which includes and combines all the others in itself.

The declaration of Christ is a citation from the Old Testament, as we have seen. We begin with the explanation of the passage in the Psalm; from which it will appear, whether Christ has attributed to the Old Testament passage another and foreign sense; or has here, as elsewhere, purified, expanded, and profoundly apprehended the Old Testament ideas. In Ps.

* "Non aliter se tutos fore confidunt filii hujus saeculi quam si acriter quidquid illatum fuerit mali, vindicent, atque ita manu et armis vitam suam tueantur. At vero quum statuendum sit Christum unicum esse vitae nostrae custodem, nihil aliud restat nisi lateamus sub umbra alarum ejus."

This exposition is found in Poecile sive Epistolae miscellaneae, T. III. p. 376.

צַדִּיקִים יִירְשׁוּ אָרֶץ 29 .v ; עֲנָוִים יִירְשׁוּ אָרֶץ,it is said 37:11

2 comp. v. 9 and 22, and Ps. 15: 13. In contrast with these promises, it is said of the , evil doers, Ps. 37: 9, 10, 22, that they shall be cut off, and their very place destroyed; compare especially v. 34-37. Likewise in Prov. 2: 21, 22, it is said in the Septuagint, or evđeis narασκηνώσουσι γῆν, καὶ ὅσιοι ὑπολειφθήσονται ἐν αὐτῇ· ὁδοὶ ἀσεβῶν ἐκ γῆς ὀλοῦνται, οἱ δὲ παράνομοι ἐξωθήσονται ἀπ' αὐτῆς. 66 For the upright shall dwell in the land, and the perfect remain in it; but the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it." In all these and many similar passages, the idea of retribution lies at the foundation; sooner or later the justice of God, which pervades his government of the world, will manifest itself in the triumph and exaltation of suffering innocence, and the destruction of the impious. Now it may with certainty be assumed, that in these passages does not designate the earth in general, but Palestine, the promised land; indeed is the phrase so often repeated, by which the possession of Canaan was promised to the Israelites in the desert. The Psalmist hopes, consequently, from the future, that the promise thus made to the whole chosen people, will finally be fulfilled to the servants of God; that at last these alone will have possession of the promised land. And this is precisely the Messianic expectation, that only the righteous will one day dwell in the Holy Land; Is. 62: 12. 60: 21. We thus obtain, consequently, as the background of that general confidence in the future manifestation of the divine justice, the future expectation of the most glorious exhibitions of it in the kingdom of the Messiah. Irreligious men will see in these hopes of the Psalmist, as in those of the prophets, only a pious enthusiasm. But contemplated from the stand-point of revealed Christian faith, they appear to us as real and absolutely essential. The Christian is first convinced, that the justice of God manifests itself throughout all history in the triumph of suffering innocence. Why should the Christian not have this conviction, when even Esop, in reply to the question of Chilon, How God was occupied? gave this striking answer: "He abases the high, and exalts the low!" and when Bayle the skeptic calls this an abrégé de l'histoire humaine, and affirms, that a whole book might be written de centro oscillationis moralis. That the history of the world is the

final judgment of the world,'* has become a trite maxim among us. Still, that this holds in every case, that in every case the лoαεis triumph, who would affirm? Only sometimes, as Bacon says, does Nemesis inscribe her admonitions along the great high-road of humanity in such prominent lines, that all who pass must read. Hence the history of the world is a judgment of the world, but not the final one; and what the stream of time sweeps off unjudged, unpunished, unrewarded, it bears towards the ocean of eternity, there to receive its final retribution. Hence the last great day of judgment forms, as Calvin strikingly suggests, the back-ground of the whole course of God's judgments in the world. But what, according to the Christian revelation, will be the result of the judgment of this great day? It will be the awful separation of the children of the kingdom, from those who are cast out. The great scene where both have hitherto lived together, will be changed. The earth, which with man was subjected to the curse, participates in the glorification of the children of God, Rom. 8: 21; there arises a new earth, in which dwelleth righteousness, 2 Pet. 3: 13. On this new earth will then be founded the new Jerusalem, the abode of God among men, Rev. 21: 1—3. Then will those holy sufferers receive the kingdom prepared for them of the Father from the beginning; then will they reign with the Son, as they have suffered with him; Matt. 25: 24. 2 Tim. 2: 10. Rev. 3:21. This is the last result of that judgment of the world, which stretches throughout all the history of the world. This also is the last and deepest meaning of the promise, the sense of which we are endeavouring to explain.

If now, from this point of view, we look at the diversified interpretations of this passage, we find them all included in that which has just been given. First, then, Christ promises, that the лoasis in general, under the Father's protection, shall triumph over the enemies of God, even in the present world. Thus far the manifold applications of these words to earthly goods are modified; and, in fact, the triumph of pious suffering over its opposers is brought about in all these various ways; sometimes because rulers protect it; sometimes because its sorrows win the sympathy of compassionate hearts; sometimes because true peace of mind elevates the soul above all sorrows; and finally, as the result of the great day will shew, to those who love God all things must work

* Die Weltgeschichte is das Weltgericht.

together for the best. The whole course of worldly things has for its object their glorification; their humiliation therefore is at all times only apparent. But further than this, the words of Christ point us to a future time, when they will be fulfilled in a strict and literal sense. Then will the new and glorious earth be the ExTVлov of Canaan. Then will Christians enjoy in full the privileges of the people of God. Then will they inherit heaven; for heaven then will be on earth.

ART. IV. DISCOURSE ON THE SANSCRIT Language and LITERATURE.

By Eugene Burnouf, Professor of Sanscrit in the College de France. Translated by the

Editor.*

In appearing for the first time in this chair, the duty which I am most eager to fulfil, is to address the homage of my sincere acknowledgments to the memory of the learned scholar for whom it was established ten years ago. I ought less than any person to forget, that if by efforts which are often too little estimated when once crowned with success, M. Chézy had not introduced into France the study of the Sanscrit tongue, we should still have been ignorant perhaps of the first elements of that idiom; or must have derived our knowledge of it exclu

* This article is taken from the Journal Asiatique for March 1833, and presents a distinct and eloquent, though very general survey of a vast and most important field. The author, M. Burnouf, although still a young man, is among the most eminent of the savans of France, particularly in the department of Asiatic, or rather Indian, philology and literature. This discourse was delivered in 1832 on his accession to the chair of Sanscrit, vacated by the death of M. Chézy. His tribute to the memory of his predecessor is retained.

M. Chézy was a victim of the cholera. Indeed, how striking and terrific have been the ravages of death among the learned men of Paris during the past year! Chézy, Abel-Rémusat, Saint Martin, Champollion, Cuvier, Kieffer,-all these are names whose early loss science must long deplore, as among her brightest ornaments.—ED.

sively from the works of English and German scholars. M. Chézy succeeded, alone and without aid, in acquiring a knowledge of the Sanscrit; he was the first professor of it in this chair; and although the study of this language, within the last five years, has made greater advances in Germany than in France, yet M. Chézy, besides the merit of having secured to his country an honourable priority, has still the farther merit of having enlightened by his counsels, if not by his lessons, the first steps of those celebrated men, who have almost naturalized this tongue among our neighbors. More than twenty years of toil had rendered him familiar with this previously unknown idiom; he knew it as one knows that which he has been compelled to learn alone. To a great aptitude for languages, M. Chézy joined an acuteness of perception and a penetration, which assured him of success, where others would have encountered only insurmountable obstacles. Accustomed as he was to struggle with those difficulties which the study of the languages. of the East every where presents, he sought every opportunity of exercising the rare sagacity of his intellect; and it may truly be said, that the efforts requisite in order to advance in this painful career, not less than his individual taste, were the cause of that predilection which he ever manifested for the subtile refinements and ingenuity of the Indian poetry. Nothing in all this branch of the Brahmanic literature remained unknown to him; he had read every thing which the royal library possesses in this department; and this extensive reading, while it augmented his skill in understanding the texts, had also fully developed in him the feeling of their poetic beauties; and it had rendered the expression of them so familiar to him, that imagination seemed to have as much to do in it as erudition itself. It is to the happy union of these two qualities, which are so commonly regarded as incompatible with each other, that we owe the fine edition of the Indian drama Sacontala; and we may well believe, that had it not been for the pestilence which has proved so cruel a scourge to the orientalists of France, these same merits would have been available to us in other works, adapted less perhaps to add to the reputation of M. Chézy, than to minister to our instruction and delight.

If, as the successor of a master who knew how to throw around the study of the Sanscrit so many allurements, I come to occupy your attention with the same subject, I have need to reckon upon the increasing interest which has been excited, since the

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