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him there, and forth with set your of conviction from a
sermon, self to listen to him with earnest divest it of energetic faith, and attention; but, alas ! vou
what is left thereof to the hearers ? longer recognise him : he is no Mere sounding phrases, and longer the same; what he utters nothing more? is no longer the word of life. Now, let me ask, are you aware You exclaim: “What has become of the enemies with whom you of my model pastor, my saint ?” have to deal, and the difficulties
for you hear nothing now which you have to contend but declamation, or a sing-song against ? The object set before speech
a uniform tone you is to redeem the hearts of which utters the denunciation : men, who, in their thirst, their • Depart ye cursed into everlast rage for happiness, have given ing fire," and the invitation : themselves up to the sensual, “Come ye blessed of my Father," visible, intoxicating things which in the same strain. .... You surround them. You will have to hear what you have heard a hun do battle with the human pasdred times before-a poor man sions ; to say to pride, be abased; who, with a painful sense of effort, to voluptuousness, be accursed; to. is doing his best to evoke refrac the love of gold, renounce your tory thoughts and phrases, and avarice, and be bountiful are almost led to doubt whether he and you fancy that you will sucis not acting a part.
ceed in the encounter by the use This monotony, this dull unifor of mere phrases, forgetting, permity, this mannerism, must be chance, that those passions can abandoned, and we must resume make better phrases than yours. our personality-our own minds They know how to give them life, and hearts-enlarged and inspired and will hurl them at you, glowby the breath of God; . ing with a fire which will speedily otherwise, by persisting in that devour your cold and meagre dismal tone, that frigidly-philoso-speeches. Nothing can rephical style, that finely-spun strain and subdue the passions phraseology, that speech without but the inspiration, the power of emphasis, which characterizes the God. generality of our sermons now It is high time that we should a-days, we shall wholly lose time, resume the accent of conviction in our pains, and, perchance, our our ministrations. Having that, souls also.
the soul is perfectly at ease, and, Can it, indeed, be that we are feelingsure of its footing, cherishes wanting in a just sense of our the widest benevolence. ... Why mission, and that we do not ade should be troubled, knowing quately estimate the object which that it is secure in the Power on those who speak in God's name which it relies ? It is only those should have in view? The end powers which doubt their own of preaching is to bring back the strength that are suspicious and souls of men to the Creator. wavering. And when God is with
In this respect, also, it is to be us, we cannot fail to entertain profeared that the philosophical found pity for the weaknesses, the spirit, and a tendency to contro prejudices, the profanities, and the versy, have turned us aside from false reasonings of humanity. our proper aim and the end of all M. L'ABBE ISIDORE MULLOIS, our efforts. Take away the accent Chaplain to Napoleon III.
Theological Notes and Queries.
OPEN COUNCIL. [The utmost freedom of honest thought is permitted in this department. The reader must therefore use his own discriminating faculties, and the Editor must be allowed to claim freedom from responsibility.]
MANUSCRIPT AUTHORITIES FOR
treatment of this great manuTHE GOSPELS, ETC.
script, including the pretended Query. — What are the chief edition of it by the late Cardinal ancient manuscript authorities Mai, is a disgrace to the Roman for the text of the Gospel and
Catholic Church. Acts of the Apostles ?-C. M.J.
The SixaitIC MANUSCRIPT.Replicant.-In answer to the This, which is in value almost question of C. M. J., we give the
equal to the Vatican, was profollowing extract:
duced by Professor Tischendorf, THE VATICAN MANUSCRIPT. in 1859, from the Monastery of This is by common consent al
St. Catherine, on Mount Sinai. lowed to be the oldest existing It also is supposed to have been copy of the sacred text. It was
written in the fourth century. A probably written in Egypt, in the magnificent edition of this MS., fourth century, i.e., between A.D. printed page for page and line 300 and 400. It is in the Vatican for line, with types cast to imitate Library at Rome, and, owing to
the letters of the original, was the vexatious restrictions of that sent forth from St. Petersburgh establishment, is almost inacces in 1863, and is now to be found sible to scholars. No accurate
in most of our considerable libraedition of it has ever been pub
ries. An audacious assertion was lished, and in some passages it is
made by a celebrated forger of still doubtful what its text is. I manuscripts, named Simonides, had access to it for five days in
to the effect that he, when young, 1861, and examined some hundred
wrote this MS. with his own or two of doubtful places; but
hand. But this is completely five days' work in Rome is equal disproved by the phenomena of to not more than two days in
the MS. itself, and is now entirely England, the nominal library
exploded, and the MS. received hours at the Vatican being only unhesitatingly by all scholars as three, and the real ones not more one of the principal ancient testithan two and a quarter. This
monies to the sacred text. MS. is contained in one small THE PARISIAN MANUSCRIPT.quarto volume. It is written on This very valuable MS. is unforvellum, very clearly and beauti tunately only a series of confully, and is in admirable preser siderable fragments, with large vation. Were it anywhere but at gaps between them. It is of that Rome, it would long ago have kind called palimpsest, being been photographed, and thus writing which has been again given in its original form to the written over by a later hand and Church. Permission to effect with other matter, so that the this has more than once been sacred text has to be painfully desought, but has been as often ciphered beneath the same modern persistently refused. The whole writing. It is supposed to have
been originally written in the been inserted in a shorter original fifth century, i.e., between A.D. text, or were originally in the 400 and 500. An accurate edition text, and have been excluded by of it has been published by Pro a process of abridgment. fessor Tischendorf, page for page These are the most considerable and line for line.
ancient authorities to the Gospels THE ALEXANDRIAN MANUSCRIPT. and Acts. Of them the VATICAN -This MS. once belonged to MS. contains the Gospels and Cyril Lucar, Patriarch of Con Acts complete. The SINAITIC MS. stantinople, and was by him pre
the same. The PARISIAN MS., as sented to our King Charles I. It above noticed, fragments only. is now in the British Museum. The ALEXANDRIAN MS. has unfor. It is generally believed to have tunately had the first leaves torn been written in the fifth century. off, and does not begin till Matt. An edition, in types imitating the XXV. 6. It has also lost from original, and page for page and John vi. 50 to viii. 52. The line for line, was published in
CAMBRIDGE MS. contains the London by Woide, in 1786; and Gospels and Acts, but with many there is a modern one, in ordinary and considerable gaps, e.g., Matt. type, by Mr. Harris Cowper. vi. 20 to ix. 2; John i. 16 to iii. This MS. is in quarto, much 26; xvii. 13 to xx. 13; Acts viïi. dilapidated, the ink of the letters 29 to x. 14; and xxii. 29 to end. having eaten through the vellum, There are, besides these, several and it would in consequence be MSS. of similar date, containing extremely difficult to photograph larger or smaller portions of the effectively.
whole:-as, e.g., a Dublin MS. of The CAMBRIDGE MANUSCRIPT, the sixth century, containing the presented by the Reformer Beza Gospel of St. Matthew, two to the University Library at “palimpsest” fragments at WolCambridge in 1581. Edited, fenbuttel, containing many fragwith imitation types, and line for ments, and written in the fifth line, by Dr. Kipling, in 1793; and sixth centuries, &c., &c. and re-edited still more carefully And there are the testimonies by Mr. Scrivener in our own of the ancient versions into diftime. This very remarkable MS. ferent languages, some of them is now generally supposed to far older than our oldest MSS., have been written in the latter and the testimonies of quotation end of the fifth or beginning of in the writings of the ancient the sixth century. The sacred Fathers. These latter are of text in this MS. is peculiar, dif course somewhat difficult to get fering often very much in form at, seeing that these writers of expression, and not seldom in quoted often from memory, and sense also, from that, in the rest. attributed to one evangelist the Sometimes, and especially in the words of another.
But someActs of the Apostles, clauses and times, where an author quotes passages are found which are not expressly, or discriminates by name in the other MSS. The origin one evangelist from another, the of these must ever remain a matter testimony is precise and valuable. of question-whether they have
(We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.]
THE REVIEWER'S CANON.
HISTORY OF RATIONALISM. Embracing a Survey of the Present
State of Protestant Theology. With an Appendix of Literature.
Paternoster Row. This work reminds us that the best things in our world get sadly perverted. Rationalism is a good thing. To adopt a system of thought conformable to the laws of reason, or to pursue a course of conduct agreeable to the dictates of our rational nature, cannot be wrong. And yet, here are systems of thought and methods of action denominated rational, that will neither bear the test of reason or Scripture. rationalists,” says Lord Bacon, are like the spiders, they spin all out of their own bowels. But give me a philosopher, who, like the bee, hath a middle faculty, gathering from abroad, but digesting that which is gathered by its own virtue.” Our author describes rationalism as the most recent, but not the least violent and insidious of all the developments of scepticism; and his object is to show its historical position, and its antagonism to Christianity. The three principles which he declares to have influenced him in undertaking this discussion arethat infidelity presents a systematic and harmonious history—that a history of a mischievous tendency is the very best method for its refutation and extirpation-and that rationalism is not in its results an unmixed evil, since God overrules its work, for the purification and progress of his Word. Those who in theology are called rationalists, are not infidels in the sense of rejecting the Scriptures. “They admit,” says Dr. Bretschneider, “universally that there is in Christianity a divine, benevolent, and positive appointment for the good of mankind; that Jesus is a messenger of Divine Providence; that the true and everlasting word of God is contained in the Holy Scriptures, and that by the same the wealth of mankind will be obtained and extended. But they deny that there is anything supernatural in Holy Writ, and consider the object of Christianity to be that of introducing into the world such a religion as reason can comprehend." This de:scription, perhaps, may be regarded as generally correct. The volume
before us is most valuable. It gives by far the most fair and comprehensive view of the whole subject. It is, in truth, a history of the rationalistic idea, in all its phases, as it has appeared in the works of the great theological writers of Christendom. We have no work like it. It takes a place entirely unoccupied in theological literature, and fulfils a mission exclusively its own. Theological students must get it.
The HUMAN WILL: ITS FUNCTIONS AND FREEDOM. By T. HUGHES.
London: Hamilton, Adams, and Co. This work is on a subject of very limited interest, but of universal importance. Who cares about studying the human Will? Who ought not to study it as the spring of all moral life, and as the fountain of all history ? This work is divided into four parts. In the first the Willis considered in itself, and in some of its peculiar characteristics. The second, the question at issue between the necessitarian and the libertarian. In the third, necessitarianism is stated and considered, and in the fourth, the liberty of the will is explained and vindicated. Though the author necessarily touches such points of metaphysical difficulty as will prevent all his thoughtful readers from going thoroughly with him, none will fail to appreciate the remarkable fairness and great ability with which he has conducted the discussion. He has evidently made himself well acquainted with our leading metaphysical writers, and shows he can fathom their profundities, and measure souls with them. We are not a little pleased to find that an author so manifestly Christian, and philosophically thoughtful, should find in an age so superficial as this, a class of readers sufficiently large to keep bis pen 60 busily at work, for we observe that he has become a voluminous author.
BROKEN FRAGMENTS. By Rev R. Thomas, Liverpool. Tue author of these discourses combines reverence for antiquity with delight in the progress of thought and knowledge. The first discourse, on “ The Creed of Lost Spirits," exposes hollow religionism, and sets forth the energetic goodness of faith in the Living God. Sad is the sight of a Christianity without Christ, as our author shows. “ Cæsarism” is a similar exposure of religious worldliness or wordly religionism-wealth worship. “ The Address to Working Men ” exhibits the sympathy of a true man with men in every condition of life. The heart of a loving brother of human kind pulses in all; he expounds life in connection with truth and love. “Recognition in the Unseen World” is a very suggestive discourse. “Misrepresentation". is a separate sermon from the series entitled, “Broken Fragments.” We commend the publications.