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The human sacrifices of old to make atonement and Burkitt-Cicero Speaking Greek-Curious Legend to the gods in the city of Carthage may have been Antony Now-now"-Knights Templars-Somerset House, reflected in the hearts of its modern and Christian, in place of its heathen and ancient, inhabitants. QUERIES:-Sir William Moreton-"To Gee "-A Small Bust A long list of eminent theologians could be given -Historical Portrait: Lord William Russell, 267-Pope and who have displayed parallel declamation on this the Marquis Maffei-Jews in Ireland-Minster Church, subject, and quotations from their discourses may Kent-Rabanus-A Damask Tablecloth-To Sussex Anti-be read in the History of Opinions on a Future quaries - Calibre or Calibre, 268-Theta: "Nigrum Ora," State, by Alger. -Early American Shilling-Women's Rights - Register Office, Edinburgh—“Burcell"-Welsh and Scotch Marches, 269. REPLIES:-Swift, 269-Yeoman : Husbandman: Farmer, Words-Sleepers in Church-Milton's " rathe primrose "— Notes. THE ENJOYMENTS OF "FAITH IN THE PIC- plemented by the pains of those who are condemned That the pleasures of those in paradise are supto hell is either expressed or may be reasonably inferred from the language of these discourses. These writers would literally unveil or exaggerate in their imagination what has even been taken figuratively or spiritually in the Scripture, and by commentators on the text. The wit or humour, coarse or homely illustrations bordering on profanity, alleged against Spurgeon and Moody may constantly be found in Tertullian; but the most pointed and sustained example may be met with in vol. ii. p. 163, of the writings of Tertullian, translated in Clark's "Ante-Nicene Christian Library." On the Flesh of Christ, p. 165, chap. ii. : "Marcion would blot out the records of Christ's nativity, and is indignantly rebuked by Tertullian for so startling a heresy." "Clearly enough is the Nativity announced by Gabriel. But what has Marcion to do with the Creator's angel? The conception in the Virgin's womb is also set plainly before us. But what concern has he with the Creator's Tertullian thus calls his representations of the prophet, Isaiah? He, Marcion, will not brook delay, infernal regions, which he recommends to his since without any prophetic announcement did he bring readers instead of the varied exciting and cruel down Christ from heaven. Away, says he, with that exhibitions of the Roman amphitheatre. Such reeternal plaguy taxing of Cæsar, and the scanty inn, and the squalid swaddling clothes, and the hard stable. We presentations have been in all ages profusely dwelt do not care a jot for that multitude of the heavenly host upon by rhetoricians, from the lurid photography of which praised their Lord at night. Let the shepherds the fiery African to the pulpit eloquence and plat- take better care of their flock, and let the wise men form platitudes of the popular preachers and orators spare their legs so long a journey; let them keep their of the present day. It might be asked whether the gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him. human tortures of the circus, which went to sum Spare also the babe from circumcision, that he may escape the up the pleasures of a "Roman holiday,"-perform- pain thereof; nor let him be brought into the Temple, ances which Tertullian and Augustine had formerly lest he burden his parents with the expense of the offering; frequented, scenes in which they did not deny saddened at the point of death. Let that old woman nor let him be handed to Simeon, lest the old man be they had at one time delighted,-might not have also hold her tongue, lest she should bewitch the child. imperceptibly affixed a corresponding stamp on After such a fashion as this, I suppose you have had, O their impressions of the future invisible world, Marcion, the hardihood of blotting out the original which produced such curious and horrid transfor-records of the history of Christ, that his flesh may lose mations in heaven of what these Christian fathers the proofs of its reality." had witnessed, unnerved and with interest, on earth. What moved them in the past had they not transferred to the religious emotions of the present and the future? We might inquire also whether the African genius, observed in all parts of the peninsula, which in the agonies, bloodshed, First, Tertullian writes, Marcion "says." Tertullian afterwards allows that Marcion never said it, but he, Tertullian, has supposed it for him. We may presume Marcion never delivered himself of such raillery, when there were the common enemies of the faith, the Pagans, Celsus, or the Jews, ready to assail with every sarcasm the creed of Christianity. But Tertullian found in Marcion an excuse for his own, the same as the wit of infidels. As there is no evidence that the Gnostics treated the Scriptures with the levity attributed to them by Tertullian, he must, therefore, have been turning into ridicule the sense of the objections the Gnostics may have urged against the chapters on the Nativity in Matthew and Luke, and in the apocryphal gospels, which the Gnostics left out of their Christianity. Marcion is said to have amputated, and Valentinus to have allegorized, this part in the narrative of the Evangelists. Tertullian himself admits that he puts, as I have said, hypothetically, this ridicule or abuse or blasphemy into the mouth of Marcion. Marcion is said to have been a sincere and pious individual, and, therefore, probably very far from employing the expressions given to him by Tertullian. Marcion and the Gnostics must have known they were the most exposed to ridicule by heathens and Christians. Irenæus, against heresies, used ribaldry against Gnostic systems and theories of Christianity. Tertullian followed in the same line. Bishop Kaye on Tertullian, p. 514, says, "the whole system of the Gnostics is so replete with absurdity, he should be disposed to pass it over without notice," and p. 524, that the attempts of some moderns, which Mosheim has noticed, "to reconcile the Valentinian doctrines with reason" are hopeless. The bishop, however, appears to me, p. 597, to have been mistaken in charging the Gnostics with the "opprobrious terms" in the same chapters, to which I have referred, of the De Carne Christi. It is in this treatise of Tertullian, On the Flesh of Christ, after he has himself tried to put as absurdly as possible the statements of Scripture on the subject of the Nativity, and even of the Resurrection, that in spite of it he defiantly flaunted his faith in the face of his antagonist, in often quoted and celebrated passages. Tertullian continues the Nativity to the end of the fourth chapter. In it, caricaturing Marcion, he exceeds in grossness what he had said in the second chapter. He makes Marcion utter against the conception of Christ by the Virgin what Celsus at the time, and Voltaire afterwards, expressed, and perhaps took from his predecessor. Then in the fifth chapter he turns to the sufferings and resurrection of the Saviour: "There are, to be sure, other things also quite as foolish as the birth of Christ, which have reference to the humiliations and sufferings of God. For which is more unworthy of God, which is more likely to raise a blush of shame, that God should be born, or that he should die? that he should bear the flesh or the cross? be circumcised, or be crucified? be cradled, or be coffined? be laid in a manger or a tomb? "The Son of God was crucified; I am not ashamed because men must need be ashamed of it. And the Son of God died; it is by all means to be believed, because it is absurd. fact is certain, because it is impossible." And he was buried, and rose again; the Bishop Kaye, in his preface to his work on Tertullian, p. xix, says :— in which others have found nothing but extravagance and absurdity-the concluding passage on spectacles, which called forth Gibbon's animadversions, and the celebrated declaration, Certum est quia impossibile." "Neander has found matter for admiration in passages Bishop Kaye, apparently with Neander, would apologize for them in consideration of the context. W. J. BIRCH. Oxford and Cambridge Club. A LIST OF WORKS ON SWORD PLAY. 1701. Questions sur l'art en fait d'armes, ou de l'épée... par Labat... Toulouse, G. Robert, 1701. 8vo., pp. viii-129. 1705. The English fencing-master; or, the compleat tutor of the small sword. By Henry Blackwell. London, printed for J. Sprint... and H. Montgomery . 1705. 4to., pp. xii-56; 5 plates. M. Nobleza de la espada, cuyo esplendor se expressa en tres libros, segun ciencia, arte y esperiencia.... Por... Francisco Lorenz de Rada....En Madrid....Joseph Rodriguez Escobar. Año de 1705. Folio. I., pp. xxviii-204, 5 plates; II., pp. xii-334, 33 plates; III., En Madrid: por Diego Martinez Abad," pp. viii-622, 62 plates. M. 1707. Hope (Sir William), A new, short, and easy method of fencing. Edinburgh, 1707. 1712. Fabris (Salvator), Ital. fechtkunst, &c. Leipzig, 1712. Folio. 2 rthlr. 16 sgr. 1713. Scienza e practica d'arme di Salvatore Fabris. Deutsch von Joh. Joach. Hymitzschen. Leipzig, 1713. Bei Johann Herbord (Ital. und Deutsch). Fol. The 1714. Hope's new method of fencing: ... the author is ready to defend the same either by argument or practice, before any two understanding sword-men, against any fencing master who shall impung (sic) it. second edition. By Sir William Hope, of Balcomie.... Edinburgh: printed by James Watson....MDCCXIV. 4to., Pp. xvi-290, 2 folding sheets of rules and positions. M. 1715. Alexander Doyle. Neu altmodische ritterliche fecht- und schirmkunst. Nürnberg, 1715. 1717. Chevigny (de). La science des personnes de la cour, de l'epée, et de la robe...ouvrage...augmenté dans cette V. edition...par H. P. de Limiers. Amsterdam, 1717. 12mo. 1721. L'art de tirer des armes, réduit en abrégé méthodique...par J. de Brye. Paris, C. L. Thiboust, 1721. In 12. 1724. A vindication of the true art of self-defence, with a proposal...for erecting a court of honour in Great Britain.... To which is annexed a short...memorial for sword-men. By Sir William Hope, Baronet.... Edinburgh: printed by William Brown and Co. MDCCXXIV. Sm. Svo., pp. x-xvi-188, folding plate. M. 1728. The expert swordsman's companion. By Donald MacBane. Glasgow, 1728. 8vo. 1729. Neu altmodische ritterliche fecht- und schirmkunst von Alexander Doyle. Nürnberg, 1729. 8vo. A vindication of the true art of self-defence, with a proposal...for erecting a court of honour...a...memorial for sword-men. By Sir William Hope. 1729. Sm. Svo., plate. |