for we can hardly conceive it possible for any one to read it over ever so attentively, or ever so cursorily, without perceiving that the evidence adduced in support of the wonderful discovery is poor and weak to the last degree. After reading M. Poyen's little book we suspect that most persons will be content; otherwise, we commend them to Colquhoun's version of the same Report, (8vo. Edinburgh, 1833,)" with an Explanatory Introduction, and an Appendix," as being much more full, amusing, and ridiculous, and therefore more satisfactory. Orthodoxy in England. - Everybody knows that Orthodoxy in this country has long been a house divided against itself. From the following extract, which makes part of the Summary of Intelligence in the (London) Christian Reformer for May, it would seem that the prospect of things in England is still worse for the party. "In the religious world all is agitation. The old Bartlett's Buildings' or Christian Knowledge Society, is an arena of faction; the Evangelical clergy nose the bishops and insist upon it that the Church of England is Calvinistic, and must, on pain of perdition, support Calvinism. Dr. Maltby's elevation from Chichester to Durham has alarmed the total believers in the Thirty-nine Articles. Some of the rural clergy are for taking the congé d'élire from the Crown. - Oxford is in an uproar. The new Regius Professor of Divinity, Dr. Hampden, once pleaded for the admission of Dissenters to the University, and once allowed that Unitarians might be Christians. He has since confessed much more than is commonly required for orthodoxy, but his humiliation does not appease the Oxonians, the majority of whom seem to be a compound of Toryism, semi-popery, and fanaticism. - The peaceful Quakers are waging with one another a direful war, and in the battle between old light and new light all is darkness and confusion. -There is a rent in the Wesleyan garment; schism extends through the connexion; John Wesley has had his century. In this dispute a real principle of liberty is involved, and the seceders are, in a sense as yet partially understood by themselves, reformers. In the Bible Society, the Baptists are beginning to agitate the question whether they can conscientiously belong to an association which sends out translations that turn plain dipping into pouring or sprinkling. This is probably one of the results of the late Baptist Deputation from this country to the United States, where the Baptists have parted company from the other Evangelical sects, in order to have pure Baptist Bibles. The Tabernacle is rent in twain, and placards announce that the spirit of Whitfield has fled from its old habitat in Moorfields.- Cloven, too, are the tongues of the Irvingites; and Boatswain Smith cries out from Aylesbury Gaol, where he has taken apartments amongst the Debtors, that none will come to the help of the Lord against his oppressors, the orthodox Dissenting ministers of the metropolis and their disciples and agents. May not these divisions, accompanied by so many exhibitions of the worst spirit of the lowest of mankind, suffice to teach the pretenders to preternatural light and purity, that they are a little mistaken and are not infallible? This lesson learned and orthodoxy dies." - Glasgow Edition of Dr. Channing's Works. It is but justice to the publishers of this edition to say, that they are not responsible, as we supposed in the notice in our May number, for originating the mistake of giving as Dr. Channing's, a long article which does not belong to him. It was copied from the London edition of Dr. Channing's writings, published by Mr. Rich in 1834. Messrs. Hedderwick & Son will issue another edition of the Glasgow collection, in which this error, and the others complained of, will be corrected, and the later publications of Dr. Channing, including that on Slavery, will be inserted. New Publications. · "An Accurate Reprint of the first Edition of the New Testament in English, translated by William Tyndale, in the reign of Henry VIII. 1526," has just been issued from the press of Mr. Bagster, London. It is given in Roman letters, with the ancient orthography, and a fac simile of the original title-page, from the celebrated copy belonging to the Museum of Bristol College, supposed to be the only perfect one of the first edition now in existence. A full and interesting biography of Tyndale is prefixed. Mr. Bagster proposes also, if sufficient encouragement should be given, to republish Coverdale's Bible, 1535, (the first entire English Bible ever printed,) from a copy in the possession of the Duke of Sussex. The ninth volume of the " Biblical Cabinet," published by Thomas Clark, Edinburgh, has just appeared. It contains the first volume of Rosenmueller's "Biblical Geography of Central Asia," translated by the Rev. N. Morren, A. M. with notes by the translator. The publisher of the "Cabinet" has also favored us with the first volume of Menzies' translation of Tholuck's "Exposition of St. Paul's Epistle to the Romans," the first volume of the same gentleman's translation of Tholuck's "Exposition, Doctrinal and Philological, of Christ's Sermon on the Mount," and the first volume of Forbes's translation of Pareau's "Principles of Interpretation of the Old Testament." We hope that the time is not far distant, when second volumes of some of these works will be forthcoming. Gould and Newman, of Andover, advertise as in preparation a translation of Eichhorn on the Apocalypse by A. Kaufman, Jr. Also Rosenmueller on the Psalms, Pentateuch, Isaiah, Ezekiel, &c, translated and edited by C. E. Stowe, Prof. of Bib. Lit. in Lane Seminary, Cincinnati. Perkins & Marvin, Boston, are reprinting, from the second English edition, Dr. Bloomfield's Greek Testament, with English notes, critical, philological, and exegetical. NOVEMBER, 1836. ART. I. The Works of the Rev. JOHN GAMBOLD, A. M., late One of the Bishops of the United Brethren. With an Introductory Essay, by THOMAS ERSKINE, Esq., Advocate, Author of "Remarks on the Internal Evidence of the Truth of Revealed Religion." Second Edition. Glasgow. 1823. 12mo. pp. 300. In the very lively and pleasing novel entitled "Destiny," (whose author enjoys the high praise of being designated by Sir Walter Scott*"a brother, or perhaps a sister shadow,") a short poem, called the "Mystery of Life," is quoted as "those verses of Gambold." Our attention was thus called to an author of whom, in our ignorance, we had not before heard; and, judging according to the old rule Ex pede Herculem, we inferred that a specimen in itself so beautiful, was not, probably, an insulated production of the author. It seemed to us irrational to suppose that a mind so obviously rich and fertile in poetical sentiment as his, should bloom and produce such exquisite fruit once, and remain thenceforth flowerless and barren. It was in this manner we were led to the examination of the book before us; and we now propose to record here, very briefly, the result of our inquiries. The volume contains an "Introductory Essay, by Thomas Erskine, Esq., Advocate," an anonymous "Life of Gambold," and a collection of his principal works. The "Introductory Essay" is, essentially, a homily on what * Concluding paragraph of " Tales of My Landlord." VOL. XXI. - 3D S. VOL. III. NO. II. 18 is technically called "the free grace of the Gospel." It is not far removed, in any direction, out of the ample field of common-place discussion on this subject; and is by no means free from that very miserable species of affectation ordinarily called cant. As a specimen of the enlargement and tendencies of the author's mind, we quote the following; lo. "We remember at present only one passage in Shakspeare which is directly and unequivocally Christian, (?) and that occurs in 'Measure for Measure,' in the scene between Isabella and AngeShe is persuading him to pardon her brother, and she says, All the souls that were, were forfeit once And He that might the 'vantage best have took, Found out the remedy,' &c." - p. xxiii. Now if the writer meant, as he doubtless did, by the term "Christian," Calvinistic, it is of little importance to us whether his remembrance is correct or not. We should hope, however, that he was entirely authorized in his assertion, since we should estimate the omission he thus alludes to as a new proof of the perspicuity and justness of the Bard's mind, which seem to us as not among the least glorious of his transcendent gifts. But to cite this as the only "Christian" passage in Shakspeare, is an instance of extreme arrogance and injustice. We shall not go into an elaborate defence of the great poet on this point. He requires it not at our hands with any who read his pages in the spirit in which they ought to be read. Passing by all but countless examples, we need not go beyond the very scene here quoted to find, in our apprehension at least, several Christian sentiments. Does not Isabella talk very much like a Christian, when she says, "Well, believe this, No ceremony that to great ones 'longs, And again this sounds to us Christian-like; "O, it is excellent To have a giant's strength; but it is tyrannous And again we must refer to that glorious passage, which we cannot stop to quote at length, beginning "Merciful heaven! Thou rather, with thy sharp and sulphurous bolt, Than the soft myrtle; " &c. And then, once more, the passage where she appeals to Angelo's conscience, beginning with "Go to your bosom; Knock there, and ask your heart," &c., seems to us to be conceived precisely in the spirit of the Author and Examplar of our faith, when he said, "He who is without sin among you, let him cast the first stone.' All this occurs in that single scene, which according to "Thomas Erskine, Esquire, Advocate," contains the only passage "in Shakspeare which is directly and unequivocally Christian"! But we dismiss this topic. It is not worthy the attention we have already bestowed upon it. Thus to select a single sentiment from all the works of Shakspeare, and call it the only one that is "Christian," simply because it seems to recognise one of the technics of the writer's own arbitrary definition of Christianity, proves to us nothing so clearly as the narrowing and belittling influences of an exclusive creed upon a narrow and exclusive mind. Passing then this "Introductory Essay," without further remark, we next come to the "Life of Gambold." This is an interesting memoir, comprising the principal facts of the "earthly residence" of Gambold, written in a simple and unaffected style, though evidently proceeding from a spirit, which, like his own, was pervaded with the peculiarly mystical views of the Moravians, to whom he belonged. He was born, April 10th, 1711, at Puncheston, in Pembrokeshire, South Wales. His father was an estimable clergyman of the Church of England, and gave the benefit of his personal instruction and pure example to his son until he was fifteen years old, when he was entered as Servitor in Christ Church, in the University of Oxford. He soon became eminent for his diligent application to study. "He was naturally of a lively and active spirit," and, until the age of seventeen, occupied all the leisure he could command from his severer studies, in reading poems and plays. At this period his father died, when this event, together "with the edifying exhortations he received from him in his latest moments, so affected him, that a real seriousness of mind, and a solid concern for his salvation, took place in him." He then renounced, from a principle of self-denial, all the pleasure he had received from books calculated to gratify the taste of the polite world," and fell into a melancholy state of mind. In March, 1730, he formed an acquaintance with |