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of scholars respecting the work referred to in Joshua and Samuel. See also Bartolocci, I. c. Pars. iii. Tom. iii. pp. 935 and 868.*
The present work is not the only " Book of Jasher.” There is one with that title by Rabbi Tam, published at Cracow, 1586, which relates to the Jewish laws, as we are told, and is quoted by Eisenmeuger in his entdecktes Judenthum.
Another spurious “ Book of Jasher” with a very long title, is now lying before us. It was printed at Bristol in 1829, 4to., (pp. xiv. 64, and 10,) and pretends to have been “ translated into English by Alcuin,” who lived in the eighth and ninth century, and knew as much of ancient Hebrew, as of modern English into which the translation is made. See this stupid forgery exposed by Mr. Horne in his Introduction to the Holy Scriptures, American ed., Phil., 1836, from the seventh Lon. don edition, vol. ii., Bibliographical Appendix, pp. 63, seq.
Critical and Miscellaneous Essays, by T. BABINGTON MACAULAY. 2 vols. 8vo. Boston : Weeks, Jordan, & Co. 1840. We have been waiting with much interest for the appearance of these volumes, ever since the Publishers issued their proposals for giving them to the public. They contain sixteen articles from different numbers of the Edinburgh Review, written by the author in as many years. As they originally appeared in the Scotch Journal, they did more for its wide renown and circulation than any other series of articles which it has given to the world. They discuss high themes, and compress into
pages, which may be comfortably perused in one interval of leisure, complete and philosophical delineations of many most distinguished men. Milton, Machiavelli, Dryden, Byron, Bunyan, Johnson, Hampden, Lord Burghley, Mirabeau, and Lord Bacon, are the subjects of some of the papers which excited the most interest at their successive appearance. The results of profound thought and of a wide field of study are here presented, without a word or idea which is above the comprehension of any intelligent reader. A high moral feeling, a superiority to common sectarian and party prejudices, and a discriminating acuteness of judgement, are the prominent characteristics of the author in his writings. The volumes did not
* Besides this, there is a treatise on the Book of Jasher by Abichtius, with the title de Libro Recti. Lipsiæ. 1714. 8vo., but we have not seen it. See also Carpzovius' Introductio ad libros canonicos V. T. Lips. 1731. 4to. P. I. p. 56, seq.
appear in season to admit of a thorough Review in our pages, and we must be satisfied with this brief notice, which may form those who have already admired the single articles, that they are now to be found together, and induce those have never read them to purchase for themselves cheap, but solid and pleasant wisdom.
The Scriptural Doctrine of our Lord Jesus Christ and the Holy Spirit, in their relation to God the Father. By NaTHANIEL S. Folsom. Boston : James Munroe & Company. 12mo. pp. 80. — A pamphlet of unusual interest ;- not only for its contents, but for the circumstances which have called it
We solicit attention to it accordingly. The author, it appears, was recently the pastor of an Orthodox church in Providence, from which place he has withdrawn himself on account of a change of his views on the subject of the Trinity. This is the occasion of the publication before us.
It begins with an Introduction, which contains the letter in which the author communicated to his church the reasons for resigning his office, and the considerations which have led him to make the present publication.
During the last eight months, my doubts have thronged thick and fast. I determined to investigate the subject; and it was on this last week that I closed it. I now find myself in the confirmed rejection of the doctrine of the Trinity, as maintained in your creed, and all Orthodox creeds. As an honest man, I cannot continue your pastor, when I know I haye come to entertain a sentiment subversive of what both you, and the ministry who set me over you, deem an essential article of Christian faith. Not that I have any scruples, myself, to preach to those who differ from me as you and all other Trinitarian Christians now differ. But knowing the established feelings on this point, it is my duty to retire, when I cannot stand with you on what I know you deem the only sure platform; and when I cannot lead you in forms of devotion dearly cherished in your hearts; and when, added to this, my conscience would rebuke me for appearing to be what I am not. These are the reasons, and the sole reasons, why I leave now. And my health is in truth a reason which urges me to leave, as early as practicable, this arduous field.
"I cannot conclude without saying, that I am solicitous to share still in your respect and affections. If you think I ought to have retired before this, — before my doubts assumed their present shape, I can only reply that I tried to resist them; that I struggled hard to keep from entertaining them, and supposed I still might be free; while I also thought, (and still think,) of the possible injury that might be occasioned at least to some, by changing my opinion on a subject which is now connected, in the estimation of so many, with Christiani
“ And now once and to me still dear brethren, having apprized you
my creed to
of the change in my views as soon as I have found it to have actually taken place, I beseech you follow me no farther than I have followed Christ. What I believe is not your standard. What I reject is not your rule. To his own Master every one standeth or falleth. Let the Bible be to each and to all, (what I trust I still hold it,) the only and sufficient rule of faith and practice. Unless the truth I cherish makes me, through the holy Spirit
, meet for heaven; unless there is enough in
power and wisdom to my salvation, I know I shall not be able to enter the kingdom and church of God above. I am fallible. If I have erred from the faith once delivered to the saints,' I ask your prayers that I may yet be saved, though it be “as by fire." — pp. 3, 4.
Then follow several sections, in which are set forth the views respecting Christ and the Holy Spirit, in which his mind at present finds rest. They are expressed principally in the exposition of the various texts which have been regarded as most favorable to the Trinitarian hypothesis, and have the merit of great clearness, simplicity, and fairness, though not in all instances wholly satisfactory. Some of them seem to us particularly happy, and throw new light on the text; some are too brief; to some there seem to be obvious objections. The tone of the book is càlm, fervent, serious, and gentle, as such writings should be, but too often are not. The allusions of the author to himself and his peculiar position are simple and modest, and such as to give a peculiar grace to the introductory chapter.
Such a pamphlet as this, from such a source, at the present day, gives occasion to a flood of reflections, which, if we had room, we should be tempted to bestow upon our readers. Perhaps it is as well that we are obliged to break off, and substitute for them the following extract.
“Coming events cast their shadows before. Many behold the signs of the times, and, in their dread, are entrenching themselves still farther back within the lines and circumvallations of doctrines of the sternest school, and have already built so high as to shut out not only their enemies, but half of their own army. A Stuart, who charged fundamental error on a Channing, receives in turn the same from a Dana. A Beecher, whose voice imperatively called for dismemberment of the heretical churches, and exclusion of the heretical ministers, has the same measure meted out to him by his brethren, and now stands himself, with hundreds of excluded ministers and dismembered churches. All this is preparing those in whose minds Christianity is not a mere name, but a living power, to welcome a transition to a state of more perfect freedom, and Christian forbearance, and brotherly love, and cooperation in the cause of religion and humanity.” — NEW AND RECENT PUBLICATIONS.
pp. 12, 13.
A Discourse on the Life and Character of the Honorable Thomas Lee. By Samuel Gilman, D. D., Charleston, S. C.
The Unitarian Church in Charleston have met with no common bereavement in the death of Judge Lee. His character and services are beautifully commemorated in the discourse of Mr. Gilman. He was one of those men of whom society furnishes so few, who superior to fear and the prejudices of the community, thought, acted, and believed for himself in the matter of religion. Educated a Trinitarian, he yet reasoned out for himself the truth of the opposite system of faith, and what his inquiries taught him was true, that he hesitated not openly to avow, and forsaking the communion and church of his fathers, join himself to the Unitarians. Judge Lee was born in Charleston, in 1769. In 1794, he was appointed Solicitor-general of the State, and ten years afterward a Judge of the Court of Common Pleas. He was next made Comptroller-general of the State. In 1817 he was elected President of the State Bank in Charleston, an office which he held with honor for twenty-two years, and in 1823 was selected by Mr. Munroe to fill the place of Judge of the District Court for the South Carolina District. The two last offices he held at the time of his death. At a public meeting of the Tract Society of Mr. Gilman's Church, a few years since, he bore this testimony to his faith as a Unitarian Christian. “ The creed of my fathers was Trinitarian; and I had every motive to attach myself to and love that religion which they professed. I was brought up in that faith, and worshipped in it long after the period of manhood. I then found its mysteries perplexing and incomprehensible. The demands which it made upon my mind to yield implicitly and blindly to doctrines, as fundamental, which I could not understand, led me to calm and deliberate investigation, which resulted in their rejection as not warranted by Scripture. I considered myself as an accountable being; and believing that it was my sacred duty to use the reasoning faculties, with which God has endowed me for the discovery of truth, and in a more especial manner of religious truth, I rejected the authority of men and councils, and sought for light and direction where alone they could be found, in the records of Revelation. My mind is completely satisfied, and I thank God I have no longer any doubts or misgivings.”
An Address delivered before the New England Society in the city of New York, Dec. 23, 1839. By Robert C. Winthrop.
For the sake of the literary intelligence contained therein, we copy a note appended to this really eloquent address. “ For the opportunity," says Mr. Winthrop, “ of perusing this dialogue,” an imaginary dialogue between some Young Men born in New England, and sundry Ancient Men that came out of Holland and Old England, written in 1648 by Governor Bradford, “I am indebted to Rev. Alexander Young, by whom it was copied from the Plymouth Church Records. I am happy to be able to add, that Mr. Young is engaged in preparing for the press a volume, to be entitled “The Old Chronicles of the Plymouth Colony, collected partly from original records and unpublished manuscripts, and partly from scarce tracts, hitherto unknown in this country,' in which this Dialogue will be contained, and which will be, in fact, a history of the Plymouth People, written by themselves, from 1602 to 1624. Mr. Young confidently expects to be able to recover or restore the most valuable portion of Gov. Bradford's History, which was used by Prince and Hutchinson, but which disappeared during the War of the Revolution, and has been supposed to be irrecoverably lost."
A Discourse preached at the Dedication of the Suffolk Street Chapel, Feb. 5, 1840. By John T. Sargent; Pastor of the Chapel. Published by request. Boston. 1840.
On Natural Theology as a study in Schools. A Lecture delivered before the American Institute of Instruction, at its annual Session, holden in Springfield, August, 1839. By Henry A. Miles, of Lowell. Boston. 1840.
This is a most excellent discourse, plainly and strongly written, and containing, as we judge, sound doctrine on the subject of which the author treats. Its aim is to recommend the study of Natural Theology to the young generally, and in particular its adoption as a branch of instruction in our common schools. We lament with Mr. Miles, that Religion should be wholly banished from our schools. The reason indeed is not without foundation, namely a fear on the part of the community of sectarian indoctrination. But surely there are truths common to all Christian believers, which may be taught without offence to any conscience. Mr. Miles says, “ To exclude the dogmas and prejudices of a sect, it is not necessary to exclude religion itself. The truths of Natural Theology are wholly independent of all questions of ecclesiastical strife. They relate, exclusively, to the existence and attributes of God, and are held in common by all of every name. Nor will it do to say that the Pulpit, and the Sunday School, should be the sole agents for teaching these truths. Here is the very evil against which we protest — that religious instruction is not made a part of the common, daily business of education, that it is pushed altogether aside to one or two hours on the Sabbath, that hence it becomes appropriated and formal, and that thus while the mere knowing faculties of the child are drilled continually, the higher and guiding powers of his soul are left stinted and dwarfed. How obvious is it that these never can have that proportion of culture — which, if the object of education be to perfect the whole man, is properly theirs, until we admit their right to have at least an equal chance of attention, and some enlightened, and careful, and thorough means of training them are employed, in the course of the every day processes of school education.” But the practical difficulty — the laboring point, would be, we suppose, with the conscience of some zealous teachers, who would not consider themselves faithful to their own souls, and the souls of their pupils, if they forbore to enforce the peculiarities of their creed; and it is the peculiarities of a creed which, with those who hold it, are the vital and saving parts.