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nately prevails between the idioms of the Hebrew and English languages.

For this, and many other reafons, a critical revifion and improved edition of the old, is more desirable than a new, translation: for, not only the Hebrew idiom, but as many of the words as poffible of the old tranflation should be retained, on account of their fimplicity and dignity, and also, to indulge the honest prejudice of the people: for the remark, from whatever quarter `it may have come, is very juftly made," that common minds can with difficulty difcriminate between the language and the substance; and in lofing the one they will be in no little anxiety about the other befides that the long ufe of writings avowedly facred gives a venerable air to the language, and seems almost to confecrate it to the fervice of religion."

But, to crown this general reasoning in fupport of the prefervation of the ancient idiom, we have two precedents whose authority will be allowed to be unquestionable. The Septuagint is a tranflation of the Old Testament, of very high, if not of divine authority; in which, though the language be Greek, the idiom is uniformly Hebrew and in the New Testament itself, though the words are Greek, the ideas are Jewish, and the idiom Hebrew; which afford a convincing proof that the original idiom is, at any rate, to be preferved.'

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Dr. Tatham adds, that a translation fhould be as verbal and idiomatical as poffible; that where the original expreffion is obfcure, the verfion fhould be fo likewife, fince the Holy Spirit often intends a mystery, and that it is the office of a translator to give a reprefentation, not an interpretation of his original. All that he should attempt or hope is to render the Bible fo, as to be now literally understood as it was when originally written.' A remarkable error is here noted in our translation of the New Teftament. Aixunos is interpreted, will grind him to powder,' and by Dr. Campbell, fhall crush him to pieces,' in accordance with the conteret and comminuet of the old verfion, Erafmus, Caftalio, and Beza: whereas the meaning is clearly diffipabit, or ventilabit; viz. will blow him away like chaff. This, as well as the fimilar remark on ʊvēλao0noelai, is a juft and new criticism *.

Chapter third treats of Theological Truth. This confifts of a general deduction from the former reasonings on the evidences, the authority, the authenticity, the interpretation, and tranflation of the Scriptures, magnifying the excellence of faith, and demonftrating the different fpecies of affent required

See Matthew xxi, and Luke xx.

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The author's recapitulation of his labours we fhall give in his own words:

In this general Chart or Geography of Truth, I have attempted to give a parallel and comparative view of the different kinds of learning human and divine, claffing and arranging them under feparate provinces, and analyfing them according to their refpective nature and conftitution: fo that, whilst all may be seen at one view in their relative fituation, each, in its proper cultivation, may be kept diftinct; its own principles afferted; its own proofs employed; and the conviction of its truths meafured and afcertained by a mutual fcale. This appeared, in my mind, to be the juft and philofophical method to keep the understanding clear and fteady in its researches, to render it fuccefsful in its investigations, fenfible of its own weakness, and thankfully acquiefcent in every kind of truth, particularly in that which is the fubject of the Chriftian faith, to ground and establish which, upon a broad and folid bafis, is the principal object of these lectures.'

A confiderable portion of Dr. Tatham's extenfive plan is yet in contemplation.

The future purposes to which this general Chart will be preparatory, after putting theology upon its diftinct and proper bottom, will be more fully to confirm the Chriftian faith; and alfo to develope the causes of heretical and fchifmatic errors, by which it is oppofed.

To thefe purposes nothing can fo effectually contribute as extenfive views, which break all narrow habits of thinking, and fet the mind at liberty, which enable it to embrace the most distant and diffimilar parts of learning, and which give it a command over the general expanfe of knowledge, as the eye elevated upon a rock has over the whole country below, which can see the bearings and connections of every part, can allow to each its proper latitude and extent, and contemplate the whole fcene without mixture or confufion.'

Of this plan he has already delineated the divifions, and defcribed the principles. Thefe it will be time enough to notice when the fuperftructure is raised. It is impoffible to avoid withing fo ingenious, fo zealous, and fo learned a writer, fuccefs adequate to his merit.

His object in this effay, which he prefumes to call a New Logic, was to lead men to think and judge for themselves. But how this can be the final intention, when the first and great part of the fecond volume confifts of inftitutes to teach

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them how to think, is not very apparent. The author prefents a Chart and Scale of Truth: according to thefe he directs his readers to examine and eftimate propofitions fubmitted to them. Perfons, then, observing these directions do not think for themselves. We wish not, however, to detract from the excellence of Dr. Tatham's defign, nor of its execution. The first volume, indeed, is fo extremely dry, that we cannot recommend it to any readers who are not competent to the procefs of mathematical induction; efpecially as the fequel is perfectly intelligible without it. But the fecond makes ample amends; being rich in theologic inftruction, not only for the young ftudent in divinity, but for those who meditate or are engaged in, a tranflation of any part of the scriptures.

Sermons preached before the University of Oxford at St. Mary's in the Year 1790. At the Lecture founded by the late Rev. John Bampton, M. A. By Henry Kett, M. A. 8vo. 55. Boards. Egertons. 1791.

MR.

[R. Kett has denominated thefe Lectures A Reprefentation of the Conduct and Opinions of the Primitive Chriftians; with Remarks on certain Affertions of Mr. Gibbon and Dr. Prieftley.' It has for forne years become fashionable to ridicule the writings of the fathers, chiefly on account of their fuppofed credulity, their ignorance, or prejudices. Mr. Kett has, with a masterly hand, undertaken their defence; and proceeded to display their excellencies. His firft fermon contains A Vindication of the Writings of the Fathers of the Church in general, and a Recommendation of the Works of the earliest Fathers in particular. Mr. Kett obferves,

that they have been reprefented as unfavourable to the cultivation of rational and manly piety; because we are told, that in their writings occur the reveries of fanaticism, and the conjectures of vifionary refinement.'

From this objection Mr. Kett labours ftrenuously to rescue them.

The failings of a few, in a few inftances, ought not to involve the works of all in indifcriminate and uncandid condemnation. To abandon them because fome proofs of vifionary refinement are to be found, is equally unreasonable and unjust, as to cenfure the study of the Hebrew language, on account of the forced conftructions of Hutchinson; or to relinquish the researches of natural philofophy, on perufing the fanciful theories of Cartefius *.'

Quere. Why is this name Latinized? The author might, with equat propriety, have written Hutchinfonius.

Mr. Kett acknowledges that even Origen gave way to the most chimerical expofitions of scripture, and that Tertullian embraced the prepofterous reveries of Montanus.' But he judiciously adds, that comprehenfive knowledge and fplen did talents afford no conflant fecurity against the delufions of fancy, and the wiles of impofture; and that from the imperfection of other writers, who are confpicuous for vivacity of fancy, extent of learning, and acutenefs of penetration, may be drawn confiderations which encourage humility of mind, and are favourable to genuine liberality of fentiment.'. The two leading objections against the fathers Mr. Kett ftates to be, that they have admitted many facts and opinions to a place in their writings, which were adopted upon infufficient grounds, and that they are deficient with refpect to topics of morality. They have been charged with deviating from the standard of fcripture, and with encouraging the fubtleties and evafions of difingenuous cafuiftry. Both of these charges Mr. Kett dif cuffes with great candour; and on the first concludes that, 'because they admitted fome difputable facts with too much precipitation, it follows not that they therefore embraced Christianity itself upon infufficient grounds; and, on the fecond, that it carries not with it even the flightest plaufibility, except when brought against one father in particular, whofe general fentiments are far from juftifying fuch a charge. Mr. Kett adds, as a decifive argument in favour of their ethics, that the most judicious modern writers upon the subject of jurifprudence have derived information from them, and have gratefully acknowledged the favour. The general principles and particular fentiments of Chryfoftom and of Bafil have given folidity of argument and copioufnefs of illuftration to the celebrated treatifes of Grotius and of Puffendorf.' The author's elaborate encomiums on these early writers, whofe names and particular excellencies are diftinctly enumerated, one fentence may communicate. In their works may found fpecimens of elegant compofition to gratify the tafte; interesting facts to enlarge the circle of knowledge; and examples of piety to amend the heart.' Our lecturer, however, affects not to offer thefe writers a blind and proftrate homage: he ingenuously allows that they muft of neceffity be inferior to more modern theologifts, who poffeffed more extenfive learn ing and founder philofophy. Origen and Jerom were almoft the only fathers who understood the eastern languages. But this disadvantage is more than counterbalanced by their proximity in point of time to the writers and characters of the gofpel.

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• Their antiquity places them in an exalted fituation, from which they address us in a tone of fuch folemnity as excites our earnest

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attention. In the foremost rank of Chriftians ftand the Apoftles, to whom we pay that reverential deference which is due to the infpired ambaffadors of heaven. The next in order are those, who enjoyed the unspeakable fatisfaction and peculiar privilege of converfing familiarly with them, and hearing from their facred lips the words of eternal life.'

Befides, as their writings immediately fucceeded the publication of the New Teftament, as the authors enjoyed the highest rank in the church, as they defcribe the prevailing sentiments of the primitive Chriftians, the firft herefies, and what meafures were taken to confute them; the difcipline eftablished in the infant church, the form of its government, with the various and cruel machinations of its enemies, an accurate inquiry into fuch topics is contended to be particularly seasonable. Here begins the attack on the two celebrated opponents of the church, whose names have been specified. ́ ́Mr. Gibbon is stated to have stripped the first Christians of their moft diftinguished virtues;' and Dr. Priestley to have elevated the earliest heretics to the rank of orthodox believers, and to have drawn arguments from the fuppofed tenets of the primitive ages, in order to deprive Chriftianity of its effential doctrine, by reducing the eternal Son of God to the common level of human nature.'

To both these writers Mr. Kett denies the merit of originality, however they claim the appearance of novelty.

The fundamental error of the Unitarians is a modification of the opinion of Socinus, which was derived from the heretics of the early ages. Their interpretations of Scripture and their fophiftical arguments are either drawn from the works of Zuicker and of Epifcopius, or from the ample compilations of the brethren of Poland. The degrading description which the hiftorian of the Decline and Fall of the Roman Empire has given of the Jewish nation may be traced through the popular narratives of Voltaire, and the obfolete works of Collins and Tindal.'

To trace the progrefs of these fentiments, and afcertain their original authors, he examines the fix immediate caufes which, during the first and fecond century, co-operated in the propagation of the gofpel. Thefe are defcribed to be, 1. The miracles wrought in the primitive church: 2. The apologies addreffed to emperors in vindication of the Chriftian cause: 3. . The zeal of the first preachers in diffeminating the knowledge of Chriftianity: 4. The fortitude of the early martyrs: 5. The difcipline of the primitive church: and 6. The conformity of the manners of the firft Chriftians with the precepts of the gofpel. Such are the fubjects of the lectures: in which the author likewife confiders the fentiments of the first

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