and liver make sacrifices in the first place, the brain is inclined to follow the example in case further aid is required, so that we have only again to recommend that a double portion of supper may be taken by those who find the fancy troublesome in their sleep; since it is laid down by the phrenologists, that such a quantity of sensorial energy may be withdrawn by this stratagem from the brain, as will effectually bring the said fancy to a state of reasonable tranquillity.

In spite of all this absurdity, Mr. Macnish has given us a very excellent book, and some very useful practical instructions; and indeed is upon every point but that fatal one of phrenology, rational, agreeable, and useful.

ART. V.-A Concise View of the Succession of Sacred Literature, in a Chronological Arrangement of Authors and their Works, from the invention of alphabetical characters, to the year of our Lord 1445. Vol. I. Part I. by Adam Clarke, LL. D., F.A.S., &c. Part II. by J. B. B. Clarke, M. A., &c. 8vo. pp. 502.

1830.

London: J. S. Clarke.

DR. Adam Clarke is doubtless well known to many of our readers as a biblical scholar and critic of a very high rank. His commentary on the Old and New Testaments, and his edition of the Psalms, with notes, are looked upon as works of great value. Much of the first part of the volume now before us was published in a separate form about twenty years ago; it has been since remoulded, extended, and in every sense improved, and it now appears for the first time in connection with the second part, which is written by the Doctor's son, and brings down the history of sacred literature to the year 394, A. D. The promise in the title page shews that a wide field still remains to be cultivated. We hope that the industry and learning of the father may be equally apparent in his assistant. To judge from what he has already done we think they will be so. One caution, however, we would take leave to offer to the consideration of the Rev. J. B. B. Clarke. He should remember that a work of this kind is meant for every description of Christians; that it does not offer a fair opportunity for the vindication or attack of particular tenets in matters of faith; and that the more diligently he avoids controversial points, the more extensive will be the benefits resulting from his labours.

The design of this work is one of great and permanent utility; when completed it will be interesting not only to the divine, but also to the general reader. Many may find amusement in tracing the history of literature from its best authenticated birth down to the period when the miraculous art of printing was discovered. Though not much addicted to theological studies, we have derived, in a critical point of view, a great deal of pleasure, and, we hope, some instruction from these pages. Dupin's Bibliotheque des

Auteurs Ecclesiastiques would indeed have informed us of as much of the history of those writers as can any where be found; but Dr. Clarke's method of treating the subject in chronological order has this great advantage, that after reading his details we easily fix in our minds the progress of sacred literature from its commencement, to the period at which his labours terminate. Thus we are able to perceive an uninterrupted succession of revelations, from the tablets which were inscribed with the decalogue by the finger of GOD, down to the apocalypse; that is to say, from nearly fifteen hundred years before Christ, to the end of the first century of the Christian era. And when the work shall be completed, we shall be enabled distinctly to trace sacred literature from the latter period down to the time of the Reformation. As a matter of literature alone, such a critical history as this must furnish many materials for pleasant intellectual occupation.

But the utility of Dr. Clarke's design goes higher than this. The unbroken character of the series proves, beyond all possibility of quibble, the antiquity of the Scriptures; shews that they are no modern invention or forgery; that they were productions of various persons, written at different times and in different places; and that such as they were in their original state, they still continue to be.

Upon that portion of this volume which treats of the literature of the Scriptures, we deem it unnecessary to make any observation. It is executed in a very clear and concise manner; the various editions are enumerated, and some disputed points fairly stated. The author gives up the celebrated text in St. John, of the "Three heavenly witnesses. A firm believer in the doctrine, he nevertheless is of opinion, that the passage in question is an interpolation. It is due to him to say, that he states strong reasons for the conclusion at which he has arrived, though it differs from that of so many other learned critics.

To the writings of the Fathers, who immediately followed the Apostles, the author has devoted the most laborious attention. He gives not only an epitome of their lives, drawn from the most authentic sources, but also an account of their works, with an analysis of each, so that we have in a few pages the substance of many ponderous folios, written in different languages. It can hardly fail to be agreeable to any man of mind, to be able to see at a glance the nature of the subjects, upon which such writers as Tertullian and Origen, Lactantius, Eusebius and Cyprian, employed their pens in the earliest ages of the church.

Foremost among this sacred band was Barnabas, (A. D. 71,) who was a Levite of the country of Cyprus. After the resurrection he sold his goods, and laid them at the feet of the Apostles. To him is attributed an epistle, first published by Archbishop Usher, which contains, intermixed with allegory and fable, various moral instructions, and recommends the Christian doctrine for its simplicity, in opposition to the rites and ceremonies of the Jews.

Clement, who was Pope, or Bishop of Rome, about the year 91 or 93, wrote an epistle in the name of the whole church of Rome to the Corinthians, in order to allay some dissensions which had taken place among them relative to their spiritual governors. To this father are also attributed three or four other works, the principal of which are the Acts of St. Peter, and the Apostolical Constitutions. Hermas, (A. D. 100), who is generally allowed to be the same that St. Paul saluted, was the author of a work called "Pastor, or the Shepherd," the chief object of which is to explain and enforce the spirit and practice of Christianity. This work was greatly admired by the Christians of the primitive ages. But the most celebrated of the early or Apostolical fathers was Ignatius, (A. D. 107,) who, born in Syria, and educated under the Apostles John and Peter, became bishop of Antioch about the year 67. He wrote seven epistles in vindication of the doctrine which he professed, and for which he died a martyr. Polycarp, one of the disciples of St. John, and Bishop of Smyrna, author of several epistles, of which only one is extant, closes the list of the five Apostolical fathers, whose writings,' says Dr. Clarke, for their deep piety, simplicity, and divine unction, form a proper connecting link between those of the Evangelists and Apostles; and those of the primitive fathers! As all classes of Protestants,' he adds, have agreed to annex those writings called Apocryphal to the Old Testament, is it not strange that the Apostolical fathers should not be added to the new? They are certainly far more authentic, and of much more intrinsic worth!'

The succession of the primitive fathers begins with Papias, (A. D. 116,) and boasts of many illustrious names, of none more distinguished than that of Justin Martyr. He was at an early period of his life initiated in all the lore of the Greek schools of philosophy. He was by turns a Stoic, a Peripatetic, a Pythagorean, and a Platonist. He finally became acquainted with the Christian religion, which he justly considered as the "only certain and useful philosophy." His exhortation to the Greeks is looked upon as a very valuable work. In it he forcibly points out the inconsistencies of the Greek philosophers and poets, who were unable to form correct notions of God and truth, unless by the assistance of the Jewish writings, to which he proves that both Homer and Plato were under great obligations. His two apologies for the Christians contain much curious information. His dialogue with Trypho is a masterly defence of the Christian religion. The merit of this author,' says Dr. Clarke, 'is peculiar, since it consists in the intrinsic excellence of the matter of his works, wherein there is neither eloquence of language nor brilliancy of thought, but he abounds in sound, solid sense, the produce of a well cultivated and acute mind!'

Tatian (A. D. 172,) is usually left out of the catalogue of the primitive fathers, on account of the heresies into which he fell

towards the close of his life. He was a very eloquent writer, and 'notwithstanding his errors, it is to be regretted that we only possess his oration to the Greeks. One of his peculiar notions was, that all spirits were created in a state of immortality, by being united to the infinite spirit; that they were separated from this spirit by sin; that there are now two kinds of spirits, the one termed soul, the other the Holy Ghost, the image and likeness of God; that soul cannot be immortal without union with the holy spirit; but partaking of the nature of flesh while living without God, dies with the body!"

Irenæus, Athenagoras, and Theophilus, three eminent writers, flourished about the same period (A. D. 178-181). They were, however, all eclipsed by Clemens Alexandrinus, (A. D. 194,) whose works are hardly known to the English reader. Not satisfied with instructing his people in their spiritual duties, he gave them the most useful precepts for the regulation of their appetites. He was particularly vehement against luxury and gluttony; cites the opinion of a Delian physician, who maintained that the variety of aliments was one grand cause of disease; recommends only one meal a day, or at the utmost two, a breakfast of dry bread, and a supper of milk, cheese, honey, or olives. Wine, he says, should always be used with water; and, upon the authority of Artorius, he advises that " no more drink should be taken with food than what is sufficient to moisten it, in order to assist digestion." This is exactly the Abernethian code of health. From his precepts as to domestic ornaments, the use of music, conversation, entertainments, matrimony, dress, baths, exercises, we may derive an intimate knowledge of the prevailing manners of his time. The following analysis of the eleventh chapter of his " Preceptor," (Book 11), will gratify

the curious reader.

'He resumes the subject of dress: speaks as before against dyed and party-coloured garments, and strongly recommends white. Women may wear gold rings as a badge of their domestic life; but to men, rings are forbidden, unless on the lower joint of the little finger, and the engraving on them should be either a dove, a fish, a ship under sail, a lyre, or an anchor; but all images of idols, and utensils which contribute to sin or intemperance, should be avoided. The hair and the beard should be kept a decent length, but the latter is by no mean to be closely shaven. This Clement considers as an abomination. Against plaiting the hair, he makes strong objections; and shows that women who practise this, besides enduring other inconveniences, dare scarcely go to sleep, for fear they should disturb the order and adjustment of these plaits, &c. He gives many

directions concerning decent behaviour; speaks against games of chanceagainst theatrical entertainments-directs men and women when they go to church for public worship to walk in a modest manner, be decently clothed, meditate on the way, observe strict silence, that their hearts may be the better disposed to pray. The women should be veiled, and recommends to their imitation the example of the wife of Eneas, who was so modest, according to report, (part) for he quotes no authority, "that

when Troy was taken she refused to take of her veil, and even kept it on when flying from the flames!" He concludes this chapter with directions concerning salutations in the church, and particularly in reference to the kiss of charity, which was then in common use.'-pp. 120, 121.

The most valuable of Clement's works is that which he called his Stromata, a sort of miscellany, in which he treats of philosophy, faith, and repentance, the heresy of those who opposed marriage, martyrdom, true Christianity, and a great variety of other subjects. He describes the books of this work by a simile, as not "resembling a well planted and correctly arranged garden, where every plant and shrub is placed in the most proper manner to please and delight the eye, but rather a thick and shady mountain, in which the cypress and plane tree, the laurel and ivy, the apple, the olive and the fig, are indiscriminately mingled together; and from which materials may be taken by the experienced husbandman, to make a beautiful grove, or a pleasant and delightful garden." Dr. Clarke seems to have been charmed with the productions of this father, and observes, in a tone worthy of purer times than these,-"No English translation has yet been given of any part of St. Clement's works, which is much to be regretted, as none of the Greek fathers merit the attention of the British public better. A translation of his Preceptor would be particularly useful; but this is more to be desired than expected, for ancient worth is often sacrificed and neglected in order to encourage modern sentimentalism and puerility: therefore the solid and learned lessons of the Alexandrian Catechist would not be relished in these days of splendid pictures, and of small performances."

The name of Tertullian, (A. D. 200,) is familiar to most of our readers. His writings abound in various learning, and evince in style, as well as in brilliancy of thought, the mind of a master. His works have been translated into English, but the most important of them unfaithfully. There was scarcely a point of religious belief disputed by the heretics of his time, which he did not triumphantly vindicate against them. A commentator, who styles him as "apud Latinos nostrorum omnium facilè princeps," says that no man was more learned than Tertullian, no man better versed in sacred or profane knowledge; by a wonderful capacity of mind he made himself perfectly acquainted with the doctrines of all the philosophical sects, and with the whole course of their discipline and studies. His words were sentences, his arguments victories. His volumes directed against the blasphemies of the heretics, were so many thunderbolts. Hæreticorum ille blasphemias multis ac magnis voluminum suorum molibus, velut quibusdam fulminibus evertit. He was born at Carthage about the year 160. His father is supposed to have been a proconsular centurion; but whether he was brought up to Christianity, or conyerted to it, is a point upon which the commentators are divided. He was educated for the bar, but does not appear to have followed