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purpose of converting os into 6«6r, ('OC into OC) it is perfectly unaccountable how the internal stroke came to be omitted; since, how easily soever it might be left out by a mere copyist, it never could escape a person who should alter the word with the express design of making it read 8«(Sr.
Wetstein speaks doubtfully and indeterminately in reference to the reading of this MS., though he gives it as his opinion that it was originally 6s. "6s," he says, " habet Codex C, UT Puto; nam lineola ilia tenuis, quae ex O facit 0 non apparet, altera autem lineola, qua alias literis 6C, quibus Qeos per compendium scribi consuevit, ajquali distantia, iinminet, crassiori atque imperitiori ductu ita exarata est 6C, ut aliam manum prodere Videatur." On this VVoide remarks: " What Wetstein says relative to the stroke of abbreviation above 6C, I do not understand. He observes, ' altera autem lineola,' &c. He should rather have said, The stroke of abbreviation above OC is perfectly free and untouched, and is still so plain and evident, that every one must discover, with the naked eye, that it must always have been there. I can no more perceive any crassiorem et rudiorem ductum than in many other strokes connected with the letters of the MS., of which some appear more clear than others, having been less effaced. 1 have accurately examined this passage, both with the naked eye and with the help of glasses, and cannot possibly assent to what Wetstein says respecting the supposed inelegance of the stroke." *—Pp. 38, 39.
The same observation may apply to Griesbach's third authority, which also reads OC.
Thus, out of six authorities produced by Griesbach for this reading, three are at least questionable, or rather support the common lection. On three authorities only, and two of these of no very high consideration, has Griesbach presumed to reject the testimony of One Hundred And Seventy One MSS., including, of course, the majority of those of highest repute, some, 1000 years old and upwards! And is no case made out against Griesbach's text?
Not one of the ancient versions (Dr. Henderson observes) can be regarded as decisive in favour of this reading. With the exception of the Latin, the Philoxenian Syriac, the Arabic of Erpenius, and that of the Polyglott, the Slavonic and the Georgian, they may, but do not necessarily express it. Those just specified are pointedly against it.
The reading QUI occurs, as we have already seen, once or twice in the Latin Fathers; but never in any Greek Father does or occur as a direct and positive quotation of the identical word in the Apostolic text. In the instances adduced by Griesbach, it must be at once perceived, that \6yos or Xpiordf is the nominative expressly mentioned, and that it was not the design of the Fathers formally and literally to quote, but only to refer to the passage by way of explanation, or to confirm, by one or other of its predicates, the matter in hand.—P. 42.
On the clearest critical principles, therefore, Geoc is entitled to its place in the sacred text. And this reading is confirmed by the Phiwords EICEAOH, Rom. xi. 23, and EniOUMHTAC, 1 Cor. x. 6, without the least trace of a stroke j and he concludes, that it must either have entirely faded, or been omitted at first through the forgetfulness of the transcriber. Similar instances are furnished by Woide, and others who have described these MSS.
• Orient, und Exeget. Biblioth. VII. Theil. p. 139. Less, after examining the word, declares: —" I have taken every possible pains to see what Wetstein saw, but could discover nothing of it."—Matthai N. T. Vol. VII. p. 91.
loxenian Syriac, the Polyglott Arabic, the Slavonic and the Georgian versions. Dr. Henderson has produced various testimonies from the Fathers on the same side. We cite the Antenicene only :—
Ignatius, bishop of Antioch, A. D. 107, writes, in his Epistle to the Ephesians, chap. vii.: 'Els larpds i<rriv aapKiKos Tf «cal rrvevpariKos, yivvnros /tal dytvVi)tos, iv a-ap/cl ytvopcvos Gtds. "There is one Physician, both corporeal and spiritual, begotten aud unbegotten, God born in the fleth." In chap. xix. his language, though still not identical, is perfectly coincident: Has ovv ifpavtpddn rots alaaiv— jreiAatd. jSatrtXfi'a 0te(p6elp(TO, Gfow dvOptmtvas (pavepopivov. "How then was he manifested to the world—the old kingdom was destroyed when God Uus maniftsted as man."
Hippott/tus, A. D. 220, in his Homily against Noe'tus, chap. xvii. Ovror ■npofXBav ds Kuapov Beds iv adpart iatavtpmdn. "He coming into the world, was God manifested in the body."
Dionysius Alexandrinus, A. D. 260, is the first who expressly cites the words, in his Epistle against Paul of Samosata; Eis itrrlv o Xpiords, 6 iv iv ra irarpt avvatSios Aoyos' iv auVoO Ttpoaamov, doparos Qtus, KaX opards yevoptvof Qtos yip iipavtpuiQn iv arapici: " Christ is one, who is in the Father, the Co-eternal Word. There is one person of him who is the invisible God, and who became visible: for God was manifested in the flesh."—Pp. 58, 59.
Dr. Henderson concludes his pamphlet by a chapter on the internal evidence against oc and 5, in which he satisfactorily proves both ungrammatical. The reading oc, which alone of the two has the shadow of documentary support, is incapable of any interpretation.
The biblical student is greatly indebted to Dr. H. for this clear and satisfactory statement of facts; and we hope we shall now begin to hear a little less of the infallibility of Griesbach, and the Socinianism of Sir Isaac Newton.
Art. III.—Mary of the Glen ; or, The Village Chapel. A Narrative of Facts. By the Rev. Francis G. Crossman, Minister of Carlisle Episcopal Chapel, Kennington. London : Hamilton &Co. Pp. 71.
No one who has been in the habit of perusing the Christian RememBrancer can pretend to say, that in our animadversions on the doctrines or writings of those from whom we differ, we have not displayed the strictest impartiality. In fact, it is always a more delightful task to commend than to condemn; and when any obliquity of judgment or taste forces itself upon our attention, it is with considerable reluctance that we are compelled to discharge our duty.
Of all the besetting evils, however, which thus imperatively claim consideration, none appears to us so dangerous as the sublimated strain of enthusiasm which would torture the natural workings of the excited man into direct evidence of the indwelling of the Spirit; which would claim for the disciples of the misguided Irving the gift of miracles; which would vindicate the title of every individual who cries, " Lord! Lord!" to the kingdom of heaven; and convert the idle, if not blasphemous ravings, of the modern Schoolmaster, who is, in truth, too much abroad, into evidence of an increasing faith and practice; and on these grounds deprecate the existence of an Established Church.
We boldly affirm that the above is no wire-drawn theory; there are thousands who base their arguments on an equally sandy foundation; and not a few who, like Mr. Crossman, under the guise of friendship, strike at the very altar at which he himself was consecrated.
That we are not unnecessarily severe in these remarks will be easily gathered from a faint outline of the "narrative of facts!" Mary of the Glen is, it must be confessed, a woman of no ordinary character; we have seen, and conversed with her; but we think her history might have been told without useless attacks upon the Clergy in general, and paltry insinuations against individuals. She is thus introduced by her biographer:—
I do not find that there was any thing remarkable either in her infancy or her childhood, that particularly distinguished those early periods of her life; they were passed without more of thoughtlulness or more of prayer than others of her associates. Whatever she knew of religion was gleaned from the rudiments of that sort of village education, which is usually limited to a formal instruction in the Creed, the Lord's Prayer, the Catechism, and the Ten Commandments; and I am afraid it must be stated that in many of those who are not the children of the poor, and who are otherwise ucll instructed, that these elementary principles of religion are all that they ever learn from their teachers, and all that they ever carry to the grave; so true it is, that where there is no saving grace, there can be no saving knowledge.—P. 11.
This " saving grace" is, in a quasi miraculous manner, communicated. Mary becomes religious—saves her money—deserts the Established Church, where Christ, it is insinuated, is not preached—and builds a dissenting meeting-house, where, by her means," saving knowledge" may be taught; and, finally, is found worthy—of being eulogized by the Reverend Francis Crossman!!!
This gentleman, who deprecates the idea of encouraging dissent, and boasts of having been two and twenty years under episcopal rule, nevertheless says—
It cannot be the duty of a Christian to continue year after year under the ministry of any preacher who does not declare the fundamental doctrines of his Master; those, I mean, of justifying faith and salvation by grace.—P. 28.
And what these doctrines are, according to his interpretation, may be readily gleaned from the context. We pronounce Mr. Crossman a Calvinislic Dissenter !—an encourager of the creed, not of Calvin, but of Calvin's annotators, And we know that his protegee entertains feelings, not only hostile to the Established Church, but of deep-rooted and unchristian prejudice towards all who even remotely differ from her own crude and undigested speculations.
We would not insinuate that the motives by which this young woman were actuated were not in the highest degree praiseworthy; we would not for worlds deprive the Christian of the soul-cheering comfort which he derives from a well-founded belief, that his " Father in heaven" bears his petitions, and " despiseth not the sighing of a contrite heart;" but we argue that mankind are to wait upon, and not for their God; and, consequently, we condemn such passages as the following :—
"Mary," said her master, " you will be ruined; they will strip you to your last gown." "Oh! no," she replied, " Sir, God will send me another gown before this is taken from ine;" and this word of assurance was shortly afterwards remarkably verified. Two ladies called, and left a pledge of love from some of God's people—twenty-one pounds and a new gown. Thus Mary, from time to time, made fresh discoveries of the love of Jesus.—P. 60.
We should recommend Mr. Crossman, before he publishes the lives of any other interesting personages with whom he may come in contact, to read the " Natural History of Enthusiasm," and " Modern Fanaticism Unveiled." After such a perusal, he will perhaps discover the difference between " saving grace" and " saving knowledge," as preached in his school, and the " truth as it is in Jesus!" The best advice, however, would be to refrain from publishing at all; for what hope can we have of a man who visits a neighbouring Clergyman—that Clergyman too his pupil—and whilst enjoying the hospitalities of his fireside, with his own pen, own ink, and own paper, deliberately sits down, and says with a sneer—
'The present incumbent is anxious to learn the truth as it is in Jesus; and to the extent of his knowledge he preaches it.—P. 69.
Fie, Mr. Crossman, fie!!! We can tell you that a more conscientious, a more pains-taking, and a more orthodox parish priest does not exist, than the gentleman thus impertinently maligned. We know him, and we know you; and his career, which has scarcely been the tithe of yours, has been more beneficial to the Church and to religion than all the labours of all the Pharisees who have flourished since the Mosaic dispensation.
The Day ofVisitation: a Sermon, preached in the Parish Church of Usk, at the Annual Meeting of the Monmouthshire District Committees of the Societies for Promoting Christian Knowledge, undfor the Propagation of the Gospel in Foreign Parts. By the Rev. Daniel Jones, M.A. y icar \of Caerleon, in the county of Monmouth, and diocese of Llandaff. London: Uivingtons. Pp. iv. 23.
A Singular, but valuable discourse, on 1 Pet. ii. 11, 12, urging the consideration of motives in our public charities, and encouraging, in a strain of christian forbearance, the rendering of hearty assistance, in the hour of visitation, to the societies in question.
Revelation and Science: the Substance of a Discourse delivered before the University of Oxford, at St. Mary's, March 8, 1829; with some additional Remarks, occasioned by the publication of the Hampton Lectures for 1833, and other recent works. By the Rev. Baden Powell, M.A. F.R S. of Oriel College, Savilian Professor of Geometry. Oxford: Parker. Pp. 48.
The object of this discourse is to show, that the credit of revelation is, in no degree, connected with the inductions of modem science; and that, whether Moses did or did not convey physical instruction in his writings, the main object of the Scriptures is in no way compromised. Our pages have already, more than once, furnished evidence, that there are a class of men, so jealous of interpretation, that, in spite of every just method of interpreting, they have wedded Scripture to the facts developed by certain physical researches, as if the testimony of Jesus depended on a connexion with which it has little to do.
Dr. Nolan, the Bampton Lecturer for 1833, seems to have joined the ranks of these scriptural philosophers;
and Mr. Powell, in the present discourse, handles him rather severely. The principle stated by the author is, we have no doubt, a consistent one; and, if fairly contemplated, would save much mistaken zeal on both sides. Much as we may respect the fearful, we still reiterate our belief, that geology is destined, ere long, to be one of the most powerful defenders of scriptural truth; at the same time, we would deprecate an unwarranted use, as well as abuse, of the illustration it affords.
The Deity: a Poem, in Twelve Books. By Thomas Kago. With an Introductory Essay, by Isaac Taylor. London: Longmans. 1834. Pp. 12. xii. 330.
Never was the truth of that assertion, "Poeta nascitur non fit," more clearly proved than in the volume before us. Here is a poem of a highly contemplative and deeply theological cast, the production of a man of twenty-four, who " has had to work for his own livelihood ever since he reached the age of eleven, without receiving in the time an hour's education of any kind;" and, though we would not go so far as to speak of it in terms ot unlimited praise, we say, only in strict justice, that it would, in a literary point of view, do high honour to a more cultivated taste, and to a genius that has been fostered in the groves of Academus. The author has already been noticed in our pages, under the head of a former interesting poem, called the" Incarnation." We may repeat here, that what adds the greatest importance to the writings of Mr. Ragg (independent of their essential and innate merit) is the fact, which he shrinks not to avow, that he was once an infidel. Such minds as his, however, cannot rest satisfied in the miry sty of deistical or atheistical superstition. Touched by the burning coal from the altars of truth, his lips have uttered the recantation and