" Gleanings. of the literal meaning of the words, came with two riders on each horse. They met at Drumguadrum, a hill near the river Don, and in the unequal conflict which ensued, Brux fell with most of his friends. The estate descended to an only daughter, Catherine, whose hand the widowed lady Brux, with a spirit well suited to the times, offered as a reward to one who would avenge her husband's death. Robert Forbes, a younger son of the chief of that family undertook the adventure; and having challenged Muat to single combat, fought with and slew him at a place called Badewyon, near the head of Glenbucket. A stone called Clachmuat (i. e. Muat's stone) still marks the place of combat. When the victor presented himself to claim the reward of his valour, and to deprecate any delay of his happipiness, Lady Brux at once cut short all ceremonial by declaring that Kate Cameron should go to Robert Forbes's bed while Muat's blood was yet recking upon his gully (i. e. knife.) The victor expressed no disapprobation of this arrangement, nor did the maiden scruples of the bride impede her filial obedience. One more example (and we could add an hundred) of that insatiable thirst of revenge, which attended northern feuds. One of the Leslies, a strong and active young man, chanced to be in company with a number of the clan of Leith, the feudal enemies of his own. The place where they met being the hall of a powerful and neutral neighbour, Leshe was, like Shakspeare's Tybalt, in a similar situation, compelled to endure his presence. Still he held the 、 opinion of the angry Capulet, even in the midst of the entertainment, "Now by the stock and honour of his kin, To strike him dead to hold it not a sin." Accordingly, when they stood up to dance, when he found himself compelled to touch the hands and ap. proach the persons of his detested enemies, the deadly feud broke forth. He unsheathed his dagger as he went down the dance-struck on the right and left-laid some dead and many wounded on the floor-threw up the window, leaped into the castle court, and escaped in the general confusion. 401 Such were the unsettled principles of the time, that the perfidy of the action was lost in its boldness; it was applauded by his kinsmen who united themselves to defend what he had done; and the fact is commemorated in the well known tune of triumph called Leslie among the Leiths. No. CCLXV. Cardinal Turquemada. "The inquisition is nothing but the highest improvement of persecu tion which begins with texts and negative penalties but ends in fires and halters. Cardinal Turquemada, the first inquisitor-general in Spain, even in the infancy of the inquisition, brought an hundred thousand souls into it in the small space of fourteen years. Of these six thousand were burnt alive." Trenchard and Gordon's Tracts, 1751, ii. 290. No. CCLXVI. "Palmers differ from Pilgrims, in that the Pilgrim has some home or dwelling-place, but the Palmer none. The Pilgrim travels to some certain designed place, or places, but the Palmer to all. The Pilgrim goes on his own charges, the Palmer professes wilful poverty, and lives on alms. The Pilgrim may give over his profession and return home, but the Palmer must be constant till he hath obtained the palm, that is victory over all his ghostly enemies and life by death; and thence is his name Palmer; or else from a staff or bough of palm, which he always carries along with him." History of Popery, 4to. 1735, i. 113. No. CCLXVII. A Dutch Bible imprisoned in the Inqui sition. "The brave old Marshal Scomberg, when he was last at Lisbon, told a friend of mine, with tears in his eyes, that having when he came ashore there, left a Dutch Bible, which had been his grandfather's, upon the table of his cabin, it had been carried from the custom-house to the inquisition; and that though he had sent to the chief inquisitor, and had spoken to him himself for it, he had not been able to recover it." Independent Whig, 1720. 7th Ed. ii. 47. BIBLICAL CRITICISM. On the Priesthood of Christ. June 22, 1816. texts of Scripture which speak of Jesus Christ as a priest: I shall then coinpare them together, and with some other passages; and, finally, I shall state, in a few distinct remarks, the result of my investigation. 1. (1.) Heb. ii. 17.-" in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people." (2.) iii. 1.-" consider the apostle and high priest of our profession, Christ Jesus." (3.) — iv. 14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus, the Son of God, let us hold fast our profession." (4.)-iv. 15.- we have not an high priest who cannot be touched with the feeling of our infirmities: but was in all points tempted as we are, yet with out sin." (5.)-v. 5.-" Christ glorified not himself to be made an high priest." (6.)- v. 10. "Called of God, an high priest, after the order of Melchi sedec." (7.)-vi. 20. "Whither the forerunner is for us entered; even Jesus made an high priest for ever, after the order of Melchisedec." Thus, too, vii. 15, 16, &c. (8.)-vii. 3.-"made like unto the Son of God, abideth a priest continually." So verses 15, 16, 17, 21. (9.)- 24.-" this man, because he continueth ever, hath an unchangeable priesthood." (10.)26.-" such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (11.). 27, 28. "Who need eth not daily, as those high priests [under the Law], to offer up sacrifice first for his own sins, and then for the people's for this he did once when he offered up himself. For the Law maketh men high priests who have infirmity but the word of the oath, : * which was since the Law, maketh the Son, who is consecrated for evermore." So x. 11-13. (12.)—viii. 1. "Now of the things which we have spoken, this is the sum: we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens." (13.) -4.-" he should not be a priest.” (14.)-ix. 11.-" Christ- an high priest of good things to come." (15.)entered in once PLACE, having obtained eternal redemption for us." 12.-"by his own blood INTO THE HOLY (16.)-x. 21, 22.-" having an high priest over the house of God, Let us draw near with a true heart, in full assurance of faith." II. The texts thus cited, may be distributed into four classes: (1) those which simply represent Jesus Christ as a priest or high priest, (2) those which describe his qualifications in that character, (3) those which speak of his appointment to the office, and (4) finally, those which direct our regard to the characteristic excellence of his priesthood. To the first class we refer Nos. 2, 14, 16; to the second, Nos. 1, 4, 10; to the third, Nos. 5, 6, 11; and to the fourth, Nos. 3, 7, 8, 9, 12, 13, 15. The allusion, in all the passages, being to priests under former dispensations of religion, it will be requisite to add a few texts from the Old Testa ment: Gen. xiv. 18, 19.-" Melchisedec, king of Salem, brought forth bread and wine: and he was the priest of the Most High God. And he blessed him [Abram], &c." Psalm ex. 4. Lev. xvi. 2.-" the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail;" See, likewise, ver. 15, &c. Deut. x. 8. the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name." These passages will explain, in par t On the Priesthood of Christ. hood." -9. "Ye are a royal priest Rev. i. 6.-" hath made us [i. e. Christ hath made us] kings and priests unto God and his Father." -xx. 6. God and of Christ." they shall be priests* of III. We are now, I trust, prepared, for discerning the Scriptural doctrine of the priesthood of Jesus Christ. And, in the first place, this tenet is altogether unrelated to the popular tenet concerning his intercession. Not one of the passages transcribed, speaks of his interposing in behalf of mankind: not one of them implies that he so interposes. His priesthood is not of his own appointment, but of God's. Secondly; The great point of resemblance between Jesus and the Jewish high priest, is our Lord's having presented himself before God in the spiritual holy of holies. Of the chief of the priests under the law it was the special duty, the characteristic privilege, to enter, once a year, the most holy place: he did not go into it more frequently; he did not remain there long. Christians have a high priest to whom far greater honour is appropriated. And the benefits derived by them from our Saviour's priesthood are precisely those which they derive from his death, resurrection and ascension. In the third place; Jesus makes reconciliation for the sins of the people. How? Not by dying in their stead (for this was not required from the high priest, and formed no part of his office); but by duly appearing in the presence of God on their behalf. The high priest among the Israelites offered "Regni ejus sunt administri, uti olim sacerdotes Israelitarum." Eichhorn. Comment in Apoc: 289. 403 their prayers to God. Particularly, on one solemn day in the year, after assisting in the sacrifices of the people, he entered the holy of holies, and finished, by the act of his appearance in that spot, the great work of making reconciliation [aoxɛar]: it was the reconciliation of the people, together with the altar, &c. to God, not of God to the people, and instead of implying the existence of wrath in the mind of the Supreme Being, it denoted his mercy and forbearance. Fourthly; Nothing can be more evident than that our Lord is a priest allusively and figuratively. In John x. 11. he styles himself a shepherd, language which also is metaphorical, According to the Scriptural representation, his priesthood is not a distinct office, but a connected view of his ministry, his death, and his resurrection to an IMMORTAL life. Hence the He brew Christians are exhorted to perseverance: they are members of an undecaying dispensation. Lastly; Christ never speaks of himself as a priest. Nor is he ever so spoken of by his apostles, in their discourses or epistles; unless indeed the letter to the Hebrews be the production of Paul, which, at least, is very doubtful. Admitting however that it was dietated by this great teacher of Christianity, still it must be interpreted with reference to its occasion, design and readers. The author's object is to preserve the Jewish converts from apostacy: one method therefore which he employs for this purpose, is to shew that the Gospel has in all respects a vast superiority to the Law; and this argument he in part illustrates by a comparison of the Levitical high priest with the high priest of the new and better covenant." It will now be easily understood why and how Jesus Christ is "the apostle and high priest of our profession." And the foregoing observations are respectfully submitted to those persons who, like the writer, make the sacred volume its own expositor. N. +"Munus sacerdotale eo maxime a prophetico atque etiam apostolico differret, quod prophetarum et apostolorum esset res Dei apud homines agere, Sacerdotam autem res hominum apud Deum." Outram de Sacrif: (1677) p. 220. REVIEW. "Still pleased to praise, yet not afraid to blame."---POPE. ART. I.-The Literary and Scientific N the influence which public opi- nion is constantly acquiring in this • Lord Bacon. tuosity of innovation has been diminished on the one hand, and tenacity of abuse on the other; and the whole effect has been a calm determination in the public mind towards investigation and improvement, which, notwithstanding the failure of some enthusiastic hopes, may still console the patriot and the philanthropist. Among the other indications of a change of views, in those who are interested in the preservation of existing establishments, we may reckon those vindications which have appeared within the last few years, of the discipline and studies of our two Universities. Placed as these bodies appear to be, "above the fear of a rival and below the confession of a fault," they have evidently begun to feel that the public requires from them some account of the manner in which they discharge the high trust reposed in them, and how they repay to their country the endowments, immunities and privileges which she has conferred upon them. Our readers probably remember the vindication of Oxford by Mr. Coplestone, occasioned by the animadversions of the Edinburgh Reviewers, who came just too late with their censures. After wasting the time of its students for we know not how many generations, in an absurd and useless course of studies, the University of Oxford had at length condescended to adapt its pursuits to the altered condition of the world, and to ensure attention to them by a very strict and efficient system of examinations. Cambridge, as being of less ancient establishment, and far inferior in independent revenues, had always been less bigotted to ancient forms and obsolete doctrines, and had therefore less that required alteration. Yet whoever will compare the proposals for improvements of various kinds, made by Dr. John Jebb, and then • Gibbon. Now we believe LL.D. and Provost of Oriel College. Review.-Wainewright on the Pursuits of Cambridge, most vehemently opposed, with the statements contained in the work before us, will perceive here too what a change a very few years have made in the disposition to reform. The work of Mr. Wainewright, which is dedicated to Lord Palmerston, one of the Representatives of the University, does not appear with quite so official a character as Mr. Coplestone's. He informs us, however, that it has been written chiefly in compliance with the suggestions of others, and that it has been submitted to the inspection of two members of the University, of learning and station, upon whose judgment he could place implicit reliance." It may, therefore, be considered as demi-official. To those of our readers who know no thing of the studies which are cultivated at Cambridge, this work, diffuse, illwritten, and ill-reasoned as it is, may afford some interesting information; and we are very ready to assent to the panegyrics which he bestows on many parts of its literary pursuits. No man who is acquainted with the history of learning and science, of enlightened scriptural criticism and liberal political principles, will deny the share which Cambridge has borne in promoting them. May that day never arrive, when the prevalence of Calvinistic bigotry among one set of its members, and an affectation of orthodoxy among another, shall make the University desirous of blotting from its fasti the names of these illustrious friends of the human race! We frankly give notice to our readers, however, that our design in calling their attention to Mr. W.'s work, is not so much to enter into its general merits, as to animadvert upon some very unfounded and unwarrantable reflections which he has taken occasion to throw out, upon the system of academical education among the Dissenters, and especially those whom he calls the rational and Socinian Dis senters. Coming forward as he does in the cause, and almost in the name of the University, it is not fit that he should be allowed to circulate his assertions, without such a contradiction as this channel can convey. Under a consciousness of the inferiority in some branches of learning, which from necessary causes must always characterize Dissenters, who are debarred by religious scruples, not only from universities but even from public 405 schools, we have been accustomed to console ourselves with the idea that theological studies, at least, were carried on amongst us in a manner consonant to that unfettered freedom of inquiry which we profess, and with as careful a research into the original sources of theological doctrines, as it is possible to institute. Our academical institutions have always made it their primary object to educate ministers, and their failure must indeed have been complete, if they have not attained even this. It will be seen, by the following passage from Mr. W.'s book, pp. 66, 67, how little cause he thinks we have for this self-congratulation ; "As so large a proportion of the students of the University are designed for the sacerdotal order, it will naturally be expected that an ample provision has been made for the acquirement of that species of learning, which this important profession peculiarly demands. Complaints, however, have been sometimes made, that this provision is in many respects defective, and that it is by no means commensurate with the wishes of those, to whom the ordination of the clergy Whatever is assigned by the church. cause for objection may formerly have been almost entirely removed, and an opexisted on this point, it has for many years portunity is now afforded to every intended ecclesiastic, I do not say of completing the character of a profound theologian, which can never be effected during any academical course of studies, but of acquiring such a competent knowledge of the various branches of divinity, as will qualify him for passing a very respectable examination, previously to his admission into holy orders. In some colleges one term of every year and in others one day in the week, is appropriated in the lecture-room to the Greek Testament; and unless counteracted by particular circumstances, the critical remarks of the lecturer, and his judicious use of the labours of former scholars and commentators, must be the means of exciting a desire for biblical information, and of forming a taste for biblical pursuits. And here we cannot but observe, the vast superiority of the mode of studying the Sacred Writings, recommended and enforced on these occasions, to the coreless In a case which lately fell under our own knowledge, a lad, who, from his father's scruples on the subject of infantbaptism, had never undergone this rite, was informed by the master of one of our public schools that he must either be baptized or leave the place. |