the prosecution of his theocratizing conquests, he would retain the inclination to return as a mild and equitable prince, and that he would almost render the renewal of warfare impossible. V.10. The anonymous author of the oracle, who wished that judaism might be further extended on every side, and consequently that his nation might, for the time to come, have no need of war in their own defence, might with reason hold up to him, with a view of obtaining his wishes, such a peaceful perspective as this: See--thy king cometh, as a judge and a deliverer-meekly rideth he upon a peaceful ass: horses, armour, shall thenceforward cease!" &c. (v. 9, 10.) The expression y," deli vered from warfare," very well suits a man who evidently carried on war reluctantly. The words of ver. 3. "I will set up a camp for my temple," applies best to Hyrcanus I. Having furnished himself with a large treasure from the sepulchre of David, he set the example of securing the peace of his people, by hiring a standing army of foreign troops, who, being better disciplined than the tumultuary Maccabee zealots hitherto were, would be steady in the day of battle: πρώτος Ιεδαίων ξενότρο Cav ro. Ant. xiii. 16. 450 [583]. (Saul soon found the necessity of a standing military force. i Sam. xiii. 1, 2.) Now if Jesus wished to present himself symbolically to the nation as their king, and, from the analogy which there wasbetween himself and John Hyrcanus, fixed upon him for this purpose, he could not have found, among the Jewish kings, I had almost said in the Jewish history, a model so suited to his design. For, 1. a man who, at the beginning of his reign, was a most successful warrior, and in a cause which his countrymen must esteem most sacred, yet preserved the blessings of peace to them for twenty-five successive years, at a time, too, when his Syrian and Egyptian neighbours could have made very little resistance to an ambitious Jew, impresses us with a high opinion of his magnanimity. 2. Hyrcanus was the decided opponent of the Pharisees and their tenets; and: for this reason, too, Jesus could not but greatly esteem him. Like Jesus, he withstood them as men who, oupa woǹda пageδοσαν τῷ δήμῳ . . . εκ πατέρων διαδοχής, απερ εκ αναγεγραπται εν TOIS MIσEWS YOμors [xiii. 18. 588]. On the other hand, he, countenanced the Sadducces, not because they were Sadducees,, but because they taught, δειν ήγειθαι νόμιμα τα γεγραμμένα τα δε εκ πα παραδόσεως τ. πατέρων μη τηρειν, i. c. precisely that in which they were coincided with by Jesus, who, from the reports of the evangelists, had far less frequent disputes with them than with the Pharisees. Further, 3. Hyrcanus ruled so peacefully, during his reign of thirty-one years (leaving out his first conquests), that Josephus is full of glowing descriptions of what he did to raise the nation and make it happy. This quiet, peaceful course, again, has a strong analogy to the conduct of Jesus. It is a striking proof of the prosperity and excellence of Hyrcanus' administration, that even the Pharisees, whom he and, by his example, his two immediate successors, kept under, have found nothing with which to prejudice posterity against him. (Had not Josephus been himself a Pharisee, we should have had perhaps more details of his good qualities.) Lastly, 4. Hyrcanus I. was in high estimation, as being at once king, high-priest, and prophet*. (See above the passage, from Josephus.) The original reference of the oracle in Zech. ix. to this Hyrcanus, and the parallel which Christ makes of himself, or Matthew of him, in the text, to which we may now return (Matt. xxi. 4.) would surely have been seen and illustrated by commentators long ago, if their thoughts had not been directed by a natural impulse, to those parts of the Jewish history which are contained in the closing books of the Old Testament and the Apocrypha, rather than to the important period of the Maccabees which succeeds. The minuteness with which I have commented upon a passage in itself so remarkable, and which throws light upon many others, is necessary for the satisfaction of the inquirer, and should be regarded as the duty of every critic, who thinks it less demanded of him that he be brief than that, where he can, he remove difficulties as well as discuss them. The result of our inquiry may be stated in these few words:-Jesus's entry into Jerusalem was such as a prophet had wished and anticipated for the wise, upright, and mild Hyrcanus. POETRY. STANZAS SUPPOSED TO BE WRITTEN NEAR THE GRAVE OF BURNS. O, HOWL not, winds of winter, o'er this grave! O, clouds of autumn, pour not here your show'rs! For sweeter was his pipe who slumbers here, It is necessary that we observe this union of the three highest titles of a Jew, King, High-priest, and Prophet, in order to understand the Epistle to the Hebrews. Here* let the pitying red-breast's duteous bill, The moonlight's silent lustre oft reflect: For art no stone should raise, no leaf should strew; Garland with wild-flow'r wreaths his humble urn. VERSES ON THE OPENING OF A CAMPAIGN, Written in 1795. "They err that count it glory to subdue A. M. P. By deeds of peace, by wisdom eminent."-MILTON, INSATIATE tyrant of man's hapless race, War! dost thou still the lance of vengeance huri, The widow roams the world's wide waste, forlorn, A greener laurel virtue shall bestow On such as cherished freedom's infant flame, Or bade with art's sweet flow'rs the desert glow. Thus, Alfred! borne o'er time's impetuous tide, Thy birth unheeded, or to whom allied, Still blooms thy civic wreath-the patriot's crown. Twas thine to polish rude dometic life, To welcome danger in the public cause, By equal forms to temper civil strife, Thus, Jones! where pensive India decks thy grave, Shall spread their foliage midst the storms of time, * Alluding to Collins' Ode on Fidel☛ PACIFICUS, REVIEW. STILL PLEAS'D TO PRAISE, YET NOT AFRAID TO BLAME." ART. I.-The Church of God: or, Essays on Various Names and Titles, given to the Church in the Holy Scriptures: to which are added, some Papers on other Subjects. 3d edit. 8vo. pp. 480. 9s. Symonds and Jones. 1806. "In this important sense also (of justification by the imputed righteousness of Christ) do I understand the remarkable prophecy of Joel, quoted by the Apostle Peter, in his first sermon on the day of Pentecost. The spirit was to be poured out upon all flesh; that is, God's people, both of the Jews and Gentiles, in the last days or dispensation, as a testimony and seal that Christ had finished the work of salvation: and thus God would shew wonders in heaven above, and signs in the earth beneath; which were, blood, the blood of Christ expiating sin; fire, the wrath of the Father taking venand vapour, or pillars of smoke, the sweet geance upon him, when bearing sin; smelling savour (alluded to in the Levitical sacrifices) of the Redeemer's merits and atonement, ascending up victoriousthe Holy Spirit. Thus God is well ly in palm-like columns by the power of pleased with his people for Christ's sake; and his people are completely justified by Christ, and so have access through him by one spirit to the Father." This work is the production the author's high degree of Divine of Ambrose Searle, esq. and is in- illumination. tended as a Third Volume of his "Hora Solitariæ." He is a Calvinist of the old school; plainspoken, learned in types, systematic and consistent. Religion with him is a work of grace, be gun and carried on by the Lord, and sin and error are streams flowing from the natural Arminianism of the human heart; and the most unpardonable crime is a man's resting in duties. He is a scholar, for he quotes Latin, Greek, and Hebrew, and not a bad writer. In spite of his system, he is good-natured; if he is intolerant to the non-elect world, it is only when he is balancing the golden chain of salvation, beginning with the covenant of grace, formed from eternity between the Divine Persons "the Jehovah "This (the imputed righteousness of Alehim," and ending with the final Christ) may serve to explain the injunc ransom of the redeemed ones. tion of covering and uncovering in 1 Cor. He excels in spiritual criticism. From one page we extract two of his expositions of scripture, which may serve as a criterion of our readers' state of mind: if they are yet carnal, they will probably smile at them; if they are spiritual, they will no doubt admire xi. Man is by nature faulty, and therefore ought to be covered. Christ is faultless, and so may justly stand aperta ult. But as man represents Christ in his church, who is all perfection, he is for that reason to be uncovered; and as the woman stands for the church or human nature, which hath no perfection of its own, and therefore nothing to boast of, she ought to be covered or hidden." ART. II-A Catechism for the Use of all the Churches in the French Empire: to which are prefixed, the Pope's Buil and the Archbishop's Mandamus. Translated from the Original, with an Introduction and Notes. By DAVID BOGUE. 12mo. pp. 187. Williams and Smith. 1807. The Emperor Napoleon is, it selves, and not become "madmen appears, a good Catholic. and fools," (the epithets bestowed in the catechism on such as pry "A clergyman of a neutral nation, curiously into church-mysteries) who left Paris a few weeks since, writes thus to a correspondent in England :or M. Portalis, the theological The Emperor's chapel at St. Cloud is physician of the French people, remarkably plain and decent. If I re- may think proper to put upon collect right, except a small silver cru- them this strait-jacket, in order cifix on the altar, there is not an image, to secure the great object of all a cross, or a painting in it. Buonaparte, however, destitute of real religion he ecclesiastical empirics, UNIFORMImay be thought to be, regularly attends TY OF FAITH. at his private chapel in the Thuilleries This Gallic Catechism is as orand St. Cloud, on a Sunday morning, thodox, but, excepting a very with his family.'"-Introduction. few points, not so absurd as With the zeal of a "most reli- Bishop Burgess's English one. gious king," he has ordered this The difference between the two catechism to be drawn up for the is, that the Legate and Cardinal use of all his orthodox subjects, Archbishop of Paris are content thus securing by a decree their with asserting absurdities, while eternal, as he does by his arms our Prelate labours to make his their temporal, glory; another absurdities sound reason. Which, Cyrus or a Constantine. And reader, think you, is the wiser does he really think he can revoke plan, and which class of divines the empire of superstition, and is the more politic? subdue men's minds as easily as The main object of the cate. he can enslave their bodies? And chism, is to enlist the consciences how is this National Catechism of the French on the side of the reconcileable with the equality of new Imperial Family. The fol the "two religions," Protestant lowing is one of the Lessons under and Catholic? We should almost the seventh commandment, on suspect that the Emperor is tired "the duties of children towards of the system of toleration, and parents." that this is the first step towards coercion and persecution. At "Q. What are the duties of Christians least, he may wish to have "two in regard to the princes who govern strings to his bow," that he may duties towards Napoleon the First, our them; and, in particular, what are our draw either, as occasion may suit. emperor? A. Christians owe to the If Protestants should become re- princes who govern them, and we owe fractory, here is an instrument of in particular to Napoleon the First, four converting, or, which in political emperor, love, respect, obedience, fidereligion is the same thing, of quel- ordained for the preservation and the lity, military service, and the tributes ling them. Let them behave them- defence of the empire and of his throne, |