On either side of which were duly laid Martel's bright armour, while his standard proud, When to the sad assembly we drew near, He thus exclalm'd: "Oh! from those realms on high, Listen, brave hero! while thy deathless name High in the records of approving time Of those transcendent souls, who sink to rest, "Here let the earth thy lov'd remains receive! And that illustrious end which thy achievements crown'd!" He ceas'd. Again the solemn chorus rose: And "Oh!" they cried, " as here you pensive tread Oh! let your prous griefs his gen'rous spirit cheer!" DOMESTIC DOMESTIC LITERATURE Of the Year 1801. CCORDING to our usual A practice of giving a prefe rence to Biblical Criticism in our Review of Theological Literature, we have to notice a publication of no small importance, "Hosea, translated from the Hebrew: with Notes Explanatory and Critical, by Samuel Lord Bishop of Rochester." The difficulties attending the study of this prophet, generally esteemed one of the most ancient of the minor prophets, have long been acknowledged; but the nature of those difficulties, and the causes of them, are placed in a new, and, we apprehend, a just light, by the present writer. He reduces them to the general commatism of his style; his frequent and sudden transitions; the brevity and accumulation of his similes; and those two remarkable circumstances, his inconstancy in the person of the verb, and the use of the nominative. absolute." Having explained these at considerable length in the preface, the learned prelate "openly and earnestly" protests against the opinion advanced by the late arch. bishop Newcome, that "the greatest difficulties arise from the corrupt readings which deform the printed text." He denies that the corruptions in any part are so numerous, or to such a degree, as to be a principal cause of obscurity, or, indeed, to be a cause of obscurity at all; and, whatever the corruptions may be, he contends against every attempt to remove any obscurity supposed to arise from them, by what is called conjectural emendation." This part of his preface seems highly deserving of consideration. Pursuant to his principle, his lordship has rejected fifty-one emendations proposed by archbishop Newcome. With respect to the translation now offered, the author desires it may be distinctly understood, that it is not intended to supersede the use of the public translation in the service of the church, but for the edification of the Christian reader in his closet. The question most generally disputed, whether the command to the prophet to take "a wife of fornication" is to be understood as a real injunction, or as a transaction seen in vision, our author resolves in the former sense, by many learned arguments, evidently the result of much deliberation and research. Many parts of this translation we must acknowledge are superior to that in common use; while others are literal, and intended only for the use of the private reader. The emendations introduced are few, cautious, and in general well sup porfed; ported; and the notes which accompany, as well as those which follow the text, are judicious, though sometimes prolix and out of place, and in certain instances rather capricious. In a valuable Appendix are given corrections of the Translation, with additional explanatory notes, and copious indexes. Our next author in this department is a gentleman who has hither to been distinguished for publications of a very opposite tendency from the quiet and peaceable studies of theology, and we owe him an apology for having overlooked the following work in our last year's Register: "A Collation of the Hebrew and Greek Texts of the Psalms in order to account for the Variances between them, and thereby establish the Authenticity of the one, and the Fidelity of the other. By John Reeves, Esq." In a long dedicatory epistle to Mr. Pitt, the author informs us, that the printing of the Bible being one employment of the king's printer (to which office Mr. Reeves has lately succeeded), he determined to set forward some Biblical works that would be useful not only to English readers but to scholars, and thus serve at once the cause of literature and religion. Of this laudable design the present work may be considered as the first fruits: and it certainly places the author, in his new character, in a most favourable light. As, however, he adopts the Masoretic system of the Jews, he has found it necessary to vindicate his choice upon principles from which many eminent Hebrew scholars have thought proper to dissent. Yet what he intended he has certainly planned and executed in a manner highly creditable to his talents and industry; and every friend to religious literature must see with pleasure a layman enrolled in the list of its most zealous students. From the same author we have "The Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the Use of the United Church of England and Ireland: together with the Psalter or Psalms of David, printed as they are to be sung or said in Churches." This work will prove of great utility to the members of the established church, by affording a rationale for the various rubricks, rites and ceremonies, and instructing them in the history of this valuable model of precatory devotion. The author very modestly disclaims all pretensions, but those of a compiler from the works of Comber, Nichols, Wheatley, &c.; yet he is entitled to high praise for the judicious use he has made of these almost obsolete authors, and for having brought within a small compass all that is necessary to be known on the various subjects usually included in the Book of Common Prayer. He has added the Visitation of Prisoners, according to the form of the Irish church, and the Thirty-nine Articles, which have been omitted very unaccount. ably, and somewhat suspiciously, in some late small editions. Mr. Reeves, on the other hand, has omitted the offices for the ordination of priests and the consecration of bishops; for which, however, he may plead a precedent in all editions of the Common Prayer, except the quarto and folio. A more serious objection presents itself in the opinion he has given of the damnatory clauses in the Athanasian creed. He thinks that we are not required by the words of the creed to believe the whole on pain of damnation." As an illustration of the doctrine of the the Trinity, we think this creed extremely confused and defective; but surely that it enjoins belief on pain of damnation can never be explained away while words are allowed to retain their meaning. In our Register for 1794, we noticed the publication of Michaëlis' Introduction to the New Testament." We have now to announce a continuation of that celebrated work, under the title of Introduction to the New Testa ment. By Jolin David Michaëlis, late Professor in the University of Gottingen, &c. Translated from the fourth Edition of the German, and considerably augmented with Notes; and a Dissertation on the Origin and Composition of the Three first Gospels. By Herbert Marsh, B. D. F. R. S. Volumes III. and IV." A most important and acceptable present to the English theological student, and greatly improved by the industry and abilities of the translator, and particularly by his "Dissertation on the Origin and Composition of the Three first (first Three) Gospels." In this he has advanced an ingenious hypothesis, which will account, in his opinion, for all the phænomena relative to the verbal agreement and disagreement in our first three Gospels, as well as for the other mani fold relations they bear to each other, while it contains nothing which is either improbable in itself or is inconsistent with historical evidence. On the general character of Michaëlis, work, it would be unnecessary to offer many remarks. His learning, acuteness, and sense, are universally acknowledged; yet it must be conceded that he some times gives too free play to his imagination; and with a very numerous class of pious and learned men it will be an objection, that in his criticisms he always considered the Evangelists as mere human writers. The "Notes, critical and dissertatory, on the Gospel and Epistles of St. John, by the Rev. R. Shepherd, D.D. F.R.S." is a work that will meet the approbation of that class of biblical scholars who pursue their inquiries, and deduce their conclusions, without any regard to creeds and establishments: but, amidst a vast mass of judicious and profound remarks on the language and meaning of St. John's words, the orthodox reader will find much to discommend, and some attacks on the favourite doctrines of the church, which we should have expected from any quarter rather than from one within her pale, and holding the rank of archdeacon. To prepare the mind of the reader, however, for these innovations, the author endeavours to give an explanation of what he considers as good and sufficient subscription to the Thirty-nine Articles. In this we discover much subtlety; but cannot agree with him, that "an honest and conscientious man may subscribe,”. although he does not accede to every article. We know not why the laws of the church, while they remain in force, should not be treated as other laws and articles of agreement are treated; namely, with a belief in their propriety, and an intention to fulfil them. We can understand Dr. Shepherd when he proposes that the articles should be revised; but we cannot in the mean time conceive that individuals have a right to do this for themselves. If this is once sanctioned, what will remain to keep out dissenters of all descriptions? These remarks will not appear severe or unseasonable, when we inform our readers, that this author's object is to prove that Jesus Christ is, both in in his divine and human nature, inferior to the Father; that the Fa ther and the Son cannot be the one same God supreme; and that there is nothing which Jesus more repeat edly disclaims than equality with God. In a postscript, indeed, he endeavours to show that Christ, notwithstanding his inferiority to the Father, is entitled to divine worship; and that the adoration of him is no breach of the first commandment: but this concession will probably appear too late, even for a postscript. As the doctrines and discipline of the church are now becoming the subjects of a very interesting and perhaps critical discussion, we may here introduce the principal publications of last year on the subject. "The True Churchman ascertained; or, An Apology for those of the regular Clergy of the Establishment who are sometimes called Evangelical Ministers; occasioned by several modern Publications; by John Overton, A. B." is a very elaborate defence of the doctrines of the church, as laid down in the Articles and Homilies, according to the literal or old orthodox interpretation. The real sense of the Articles he endeavours to prove from the writings of the reformers, and many of the most eminent of their successors; and insists that the doctrines preached by those of the clergy who are termed evangelical preachers, are no other than the doctrines contained in the Articles and Homilies. In this attempt, we have no scruple in asserting that he has been successful, at least far beyond any former attempt; while his "Apology" is greatly superior in candour and consistency to a work on the same subject published many years ago by Mr. Toplady. As much confusion has arisen from the repeated use of the words Cal vinism and Arminianism, Mr. Over ton admits that the doctrinal Calvinism of the church of England is of a very moderate and qualified kind. He also admits a certain kind of Arminianism, which is distinguished from a certain kind of Calvinism by a very nice line, These, we confess, are minute distinctions, which may escape the common eye; but it is sufficient for our author's purpose, that the Articles can be proved to teach those doctrines which are now termed evangelical; namely, original sin, salvation by grace through faith in Christ, and regeneration by the Holy Spirit. There is a sort of spurious Christianity, a strange mixture of credulity and imposture, of ignorance that moves compassion, and of hypocrisy that excites abhorrence, in which faith is commended more than goodness, and common-sense is lost sight of in the pursuit of mystery. To counteract this undesigning perversion (we use the author's words), or systematic depravation of the Christian doctrine, is in a great measure the purpose of Religion without Cant; or, A Preservative against Lukew armness and Intolerance, Fanaticism, Superstition, and. Impiety. By Robert Fellowes, A. M. of St. Mary Hail, Oxford." This may be in some respect, although it is not professed to be so intended, considered as a defence of that part of the clergy who are called moral, in opposition to Mr. Overton's etangelical preachers; and the author, it must be allowed, employs every thing that he can collect in the shape of argument to prove that Christianity is only a system of morality, and that the ministers of the establishment should be com pelled |