given to these questions: Why then should the bible be thus rendered less acceptable than all other books? If it is entitled to any peculiarity that might distinguish it above other books, surely it ought to be such as would attract, not such as would repel. This book should be printed in the most commodious size, and the text exhibited in the most intelligent form; it should be addressed to the eye and to the understanding, to invite and to detain every one who opens it. These advantages are lavished upon poets and historians, but the bible is sent into the world without them!" In conformity with these principles, Mr. Reeves has divided the unweildy volume of which he justly complains, into nine, with notes accompanying each, or thrown together into one volume, forming a tenth. And to suit the taste of different readers, he has published these volumes in three different sizes. The largest of them, however, is nothing more than the royal octavo printed upon a quarto page, by which means a depth of margin is left which, to our eye, conveys no sensation of beauty. Having thus removed what he considers as one "obstacle to the bible being generally read with the same degree of facility and satisfaction as other English books," there appeared to the editor another; " and that arose from the division of the matter into chapters, and more particularly into verses." Pref. p. ii. The history and progress of this contrivance is well detailed, and may convey some information and amusement to our readers. "The sacred books, whether Hebrew or Greek, came from the pen of their writers, and were, in the hands of those for whom they were originally composed, without any division of this sort. The first need of any thing like such a division, was after the Babylonish captivity; the Jews had then mostly forgotten the original Hebrew; and when it was read in the synagogue, it was found necessary to have an interpretation into Chaldee, for the use of the common people. To make this interpretation intelLigible, and useful, the reader of the Hebrow used to pause at short distances, while the interpreter pronounced the same passage in Chaldee, such pauses became established, and were marked in the manuscripts, forming a sort of verses like those in our present bibles. This division into verses was confined to the Hebrew scriptures, and to the people for whose use it was contrived; no such division was made in the transla tion of the SEVENTY, nor in the Latin ver sion; so that the bible used in the Greek and the western churches, was without any such division, either in the old or new testament./ "It was, however, found necessary, in after times, to make a division and subdivision of the sacred books; but it was for a very different purpose; it was for the sake of referring to them with more ease and certainty. We are told that Cardinal Hugo, in the 13th century, made a concordance to the whole of the Latin bible, and that for this purpose of reference, he divided both. the old and new testament into chapters, being the same that we now have. These chapters he subdivided into smaller portions, alphabet; and, by those means, he was endistinguishing them by the letters of the abled to make references from his concordance to the text of the bible. The utility of such a concordance brought it into high repute; and the division into chapters, upon which it depended, was adopted along with it, by the divines of Europe. “This division into chapters was afterwards, in the fifteenth century, adopted by a learned Jew, for the same purpose of reference, in making a concordance to the Hebrew bible. This was Rabbi Mordecai Nathan, who carried the contrivance a step further; for instead of adhering to the subdivisions of Cardinal Hugo, he made others, much smaller, and distinguished them, not by letters, but by numbers. This invention was received into the Latin bibles, and they make the present verses of the old testament. In doing this, he might possibly have proceeded upon the old subdivisions long before used for the interpretation into Chaldee. We see, therefore, that the present division of the old testament into chapter and verse, is an invention partly Christian and partly Jewish, and that it was the sole purpose of reference, and not primarily with a view to any natural division of the several subjects contained in it. "The new testament still remained with out any subdivision into verses, till one was at length made, for the very same purpose of a concordance, about the middle of the sixteenth century. The author of this was Robert Stephens, the celebrated printer at Paris. He followed the example of Rabbi Nathan, in subdividing the chapters into small verses, and numbering them; and he printed an edition of the Greek testament so marked. This division soon came into general use, like the former one of the old testament, from the same recommendation of the coincidence that depended upon it; and Latin testaments, as well as bibles, were ever after distinguished into chapters and verses. It remained for the translators of the English bible to push this invention to an extremity. The beginning of every chapter had been made a fresh paragraph in all the printed bibles; but the verses were only marked by the number, either in the margin or in the body of the matter; such minute subdivisions did not then seem fit to be made into distinct paragraphs. But the English translators, who had fled to Geneva, during the persecution of Queen Mary, and who published there a new translation, famous afterwards under the name of the Geneva bible, separated every one of the verses, making each into a distinct paragraph. This new contrivance was soon received with as much approbation as the preceding; and all bibles, in all languages, began to be printed in the same manner, with the verses distinguished into paragraphs; and so the practice has continued to the present time. A singular destiny, to which no other book has been subjected! For in all other works, the index or concordance, or whatever may be the subsidiary matter, is fashioned so, as to be subordinate to the original work; but in the bible alone, the text and substance of the work is disfigured in order to be adapted to the concordance that belongs to it; and the notion of its being perused, is sacrificed to that of its being referred to. In consequence of this, the bible is, to the eye, upon the opening of it, rather a book of reference, than a book for perusal and study; and it is much to be feared, that this circumstance makes it more frequently used as such; it is referred to for verifying a quotation, and then returned to the shelf. What book can be fundamentally understood, if consulted only in such a desultory way! Those who extend their reading, but still regulate their efforts by the chapters, are not more likely to see the scriptural writings in the true view." The whole of the bible, in this edition, is divided into sections, without any regard to the present chapters and verses; and in general this is done with skill and judgment. But as the use of concordances, and the mode of reference adopted in theological writings, and in the pulpit, render it necessary that the established divisions, and subdivisions, be in some manner retained, the numbers belonging to the present chapters and verses are printed in a character so small, yet so distinct, that while it serves the required purpose, it can give no offence to the nicest eye. "The numerous parallel passages that load the pages of the larger editions of the bible, and contribute little that is useful to the generality of readers," are in part discarded, and in part transferred to the notes; but the whole of what are called the Hebrew and Greek renderings are retained, and printed neatly at the bottom of the page. As it was thought necessary to make some distinction between the prose and the metrical parts of the Old Testament, the editor has printed the latter in the old division of verses, "judging it more prudent to retain a division already in use, than to hazard any new one that might be made into lines and versicles, according to some late theories of Hebrew poetry." Pref. p. viii. A scrupulous adherence to the old translation would, indeed, allow of nothing more. each book, and the notes intended to il The introductory remarks prefixed to lustrate the text, are compiled with great industry from the works of Patrick, Lowth, Whitby, and others, and will convey some instruction to those who would not be induced to seek for it in voluminous commentaries. These are the prominent features which distinguish this edition from all that have preceded it; and although it will by no means supply the wants which many who are warmly attached to the important interests of sacred knowledge and of truth have long felt and lamented, it will entitle the editor to the well earned praise of industry and zeal. ART. II. A scenic Arrangement of Isaiah's Prophecy, relating to the Fall of the renowned City of Babylon and Belshazzar its King. By NATHANIEL SCARLETT. 4tc. PP. 27. THE passage of Isaiah, which is illustrated in a pleasing and novel manner, in this small and elegant work, is one of the sublimest efforts of imagination, that the writings either of ancient or of modern times can produce. "The images are so various," observes bishop Lowth, so numerous, and so sub lime; expressed with such force, in such elevated words, figures, and sentences, that it is impossible to conceive any thing of the kind more perfect. We hear the Jews, the cedars of Lebanon, the king of Lebanon, the king of Babylon, the ghosts of departed monarchs, and those who find the king's corpss, and even God himself, speaking; and we behold each of them acting his respective part, as it were, in some wellcast drama. The persons are numerous, but not confused; bold, but not extravagant; a noble, sublime, and truly divine spirit, glows in every sentence; nothing can be found deficient, nothing redundant. In a word, for beauty of disposition, strength of colouring, greatness of sentiment, brevity, perspicuity, and force of expression, this prophecy of Isaiah stands among all the monuments of antiquity unrivalled." This passage, quoted by Mr. Scarlett from Lowth's xiii Prælection, seems to have suggested the scenic arrangement here presented to the public. It is preceded by a brief description of Babylon, a genealogical account of Belshazzar, a biographical sketch of that dissolute monarch, and a short history of the fall of himself and his kingdom. The whole of the xiii, and the first 27 verses of the xivth chapters, are then arranged in dramatic order, and different parts distributed to the following supposed speak ers: Jehovah,. Isaiah, Jews, Generalissimo's Prolocutor, Sardanapalus and Laborosoarchod, Buriers of the slain. Bishop Lowth's translation is adopted throughout, but the common version is printed by the side of it, in a smaller character. Chap. xiii. v. 1, Isaiah opens the drama by specifying the subject of it. Ver. 2, 3, Jehovah is introduced, commanding the forces designed for the destruction of Babylon to assemble. Ver. 4, 5, Isaiah speaks as though he heard and saw the forces advancing. Ver. 6-10, he directs his speech to the Babylonians, describing the dreadful consequences of the approaching visita tion. Ver. 11-13, Jehovah is then introduced, declaring the dreadful destruction of the inhabitants of Babylon. The latter part of verse 13, to verse 16, Isaiah resumes his speech, announcing the complete dissolution of the city. Ver. 17-22, Jehovah declares that the Medes shall be the principal agents, and that the desolation of Babylon shall be perpetual. This great revolution being designed, among other purposes, to accomplish the deliverance of the Jews from the long captivity into which they were, before this event, destined to fall, the prophet, in a triumphant ode, next anticipates their return, and the subsequent enjoyment of rest, chap. xiv. v. 1—4. This is followed by a chorus of Jews, v. 4-8, exulting in their deliverance, and expressing their astonishment at the fall of Babylon and its tyrant. The scene is then transferred to Hades, where the shades of departed monarchs are supposed to hear of the approach of the king of Babylon. The chief of these sends proper persons to await his arrival at the outward door, the principal of whom Mr. S. calls the Generalissimo's Prolocutor. The address of the prolo cutor to the monarch is continued in the 9th, and part of the 10th verses. Upon his being introduced, the shades of departed monarchs advance; two of whom receive, and alternately accost him with insulting language. Mr. S. has named two certain monarchs (Sardanapalus and Laborosoarchod) for uncertain ones, on account of the characters of these two being infamous and contemptible in his tory, v. 10, 11. From Hades we are, in the five next verses, conveyed to Babylon, where a chorus of Jews stand over the body of the late king, addressing him as a fallen star, and upbraiding him for his ambition and pride. These retiring, the buriers of the slain are represented, in v. 16-20, as meeting with the king of Babylon's body, and in taunting lan-guage contrasting his former situation and conduct with his present condition. Ver. 21-25, Jehovah is again introduced, confirming the decree concerning the destruction of Babylon by an oath; after which Isaiah closes the scene (v. 26, 27) by declaring the decree ir revocable. A succinct account of the literal fulfilment of the preceding prophecy follows; and the whole is concluded by an inference in proof of the truth of revelation. This elegant little work displays much ingenuity and judgment, and we should be glad to see the same mode of elucidation applied to other parts of the prophetic writings of the Old Testa ment. SACRED CRITICISM. Among the works belonging to this class, the following justly claims the first place. ART. III. Critical Remarks on many important Passages of Scripture; together with Dissertations upon several Subjects, tending to illustrate the Phraseology and Doctrine of the New Testament. By the late Reverend NEWCOME CAPPE. To which are prefixed Memoirs of his Life, by the Editor, CATHERINE CAPPE. 2 vols. 8vo. pages 356, and 442. THE contents of these volumes are highly curious and interesting; the result of laborious and patient investigation, begun in early life, and continued, without interruption, through a long succession of years. "The author," says the very intelligent editor, "having chosen the ministry, conceived it to be his first duty, as he was to preach the gospel, to endeavour to understand it accurately; and having from these motives engaged in the inquiry, he became so much interested in it, he daily discovered in the writings of the New Testament views so magnificent, extenfive, and consolatory, such transcendent displays of the wisdom and goodness of God, that what at first he considered a matter of duty became afterwards his highest pleasure. "That the writer did not enter on the study of the scriptures, from a desire of accominodating them to any pre-conceived system of doctrines, formed either by himself or others, will sufficiently appear from the mode of investigation he adopted and pursued. Convinced that, as in the works of God, experiment, and not hypothesis, is the only guide to truth; so also, that in what respects the right understanding of his word, a similar mode of investigation must be pursued, if we wish to be successful in our inquiries; his opinions were the result, not the basis of his researches." Whatever, therefore, the biblical student may think concerning these opinious, contrary in almost every respect to those which have been long established, and differing in a very great degree even from such as the boldest inquirers have hitherto been led to adopt, he must commend the principles upon which they have been formed; and, if he have any candour and ingenuousness, any sincere love of truth, he will deem them deserving of a fair investigation. He may not be able to embrace all or any of the novel views of Christian doctrine that are here exhibited, but he will find much useful information concerning some peAx. Rat. VOL. I. culiarities of scripture phraseology, and meet with many subjects of a nature too important not to engage his most serious attention. Convinced, as we are, that discussion is favourable to truth, and even necessary to its prevalence, we regret that these volumes did not appear in more auspicious times, when the pub lic mind was more generally turned upon religious inquiries; and when the learned author, in the full possession of those extraordinary talents, by which he seems to have been distinguished, might have recommended them to the notice of the world, by a greater degree of accuracy than, as a posthumous publication, they can now possess, and have aided the investigation which they challenge from every one who aspires to an acquaintance with the word of God. Strictly adhering to the resolution we have formed, of not obtruding our own private opinions, or of controverting every position which we do not approve, we shall proceed to detail, as briefly as its importance will allow, the nature and extent of the information which these volumes profess to convey. The first paper in this work, is entitled "A Commentary on the Proem of St. John's Gospel. The interpretation here given of this noted passage, very closely resembles that which was affixed to it by the Polish Unitarians. Rejecting the modern explication of the term oos, by wisdom, &c. Mr. C. considers it as properly denoting "the first great preacher of the word of God," p. 19, in confor mity with the peculiar style of John, which abounds with similar metonymies. And as a key to the opening of the sense of this introduction, he remarks, that it was the design of this evangelist, not merely to supply what the other historians had omitted, but to record such transactions, and such discourses chiefly, as would afford him an opportunity of shewing the accomplishment of his mas K ter's predictions, concerning the bestow ment of spiritual gifts. "The gift of the Holy Spirit," says Mr. C." appears to have been much in the mind of John, at the time when he wrote his gospel. In the beginning of it, relating the testimony which the Baptist bears to Jesus, he is much more minute than the other evangelists, as to what respects the future greatness of Christ, as the dispenser of these miraculous powers; and it is under this idea, I conceive, that he wrote the proem of his gospel." Again, John, being about to confirm what the first evangelists had written, and to supply what he thought it expedient to add to their histories, concerning the illustrious personage who was the author of that doctrine, in the propagation of which, upon full conviction of its truth, and heavenly origin, he was himself engaged, and which had made, and was still making, very important changes in the world; zealous to extend the blessings of the gospel, and having it in his view, by this work, to increase the number of its disciples, it was natural, at his entrance on such a work, that the divine authority with which the gospel was first published, the commission under which it was then preached, and the miraculous powers with which the preachers of it had been qualified for their ministry, should rush upon the writer's mind, to form as it were the position which the subsequent history was to illustrate and establish?" The common, and an amended version, are printed in corresponding columns, accompanied by a paraphrase, and followed by leng critical notes. The 1st verse, in Mr. Cappe's version, is as follows: "In the beginning was the word, and the word was with God, and God was the word." It is thus para phrased: "From the first the word was with God, that God was the word; i. e. the Christian dispensation did not take its rise from any of the present preachers of the gospel, but from Jesus Christ, the great original preacher of that word of God, who, dur ing all his ministry, as the subsequent history will show, was favoured with the extraordinary presence of God, and who, before he came forth under that character into the world, i. e. out of the privacy in which he had hitherto lived, was so fully instructed, and qualified, and authorized, for the errand upon which God sent him, that it was not o properly he that spake to men, as God that spake to them by him." Ver. 2, 3. "He was in the beginning, or from the first, with God; all things were by him, and without him was not any that has been." Thus para phrased: "Therefore as it was fit, in the ministry that he committed to his apostles, all things have been by his authority, and according to his direction; end of their own mere motion, without his warrant, nothing has betti done by his ministers." Life, in v. 4, is the doctrine of eternal life. What in v. 5 is rendered in the common version by "The darkness com prehended it not," is translated by Mr. C. "The darkness hath not overtaken it." .. The light of eternal life has not been extinguished. This interpretation was long since suggested by Schlichtingius. Ver. 9, is thus rendered by Mr. C. "He was the true light, wh, having come into the world, is enlightening every man, i. e. both Jew and Gentile." Ver. 10. "The world," the Jewish dispensation, "tvas made for him, yet the world," the subjects of that dispenSation, "knew him not." Ver. 11. "He came into his own country, and his own countrymen received him not." Of the three descriptions of persons mentioned in v. 13, Mr. C. observes, The first were born of Abraham's blood on both sides; the second being the offspring ed beyond the limits of Abraham's family, of a passion which, to gratify itself, wandering in the language of the Jews, the children were ex Jeanμxtos azçxos; and proselytes, be of him by whom they were converted, were εκ θελήματος ανδρος.” Ver. 14. "Nevertheless the word was flesh, yet full of grace and truth; he ta bernacled among us, and we beheld his glory, as of the only begotten with the Father." This verse is thus paraphrased: "Yet though the first preacher of the word was thus honoured with such signal tokens of divine confidence and favour, with such extraordinary previous dispositions to prepare the world for his reception, with such wonderful communications of divine wisdom and power, with authority to confer such important privileges on those who received him and obeyed him; though he was invested with so high an office, and though his doctrine was confirmed by such demonstrations of God's presence with him, and he was hereafter to dispense the gifts of the Holy Spirit, he was, nevertheless, as the man; vet his death was no detriment to the progress of this history will show, a mortal interests either of his doctrine or his friends, for, even after he had left this world, in the |