whom it came among the Harleian MSS. of the British Museum, where it is marked as No. 5684.*

But Wolf never saw the third Seidelian MS.: for he hazards+ the hypothesis, that it may have been a second part of one of his own MSS. of the Gospels—a hypothesis only conceivable in one who had not seen it, since it is written in Minuscule characters, whereas Wolf's Seidelian MSS. of the Gospels are in Uncial ; and a transcriber of the New Testament would scarcely have written one half of it in Uncial and the other in Minuscule letters. The circumstance of the Seidelian Codex containing all the New Testament but the Gospels, and of having, as well as Wolf's Seidelian Gospels, been written on parchment, seems to have occasioned Wolf's mistake.

Now, as La Croze, after Seidel's death, in examining his library, came into the possession of Wolf's two Seidelian Codices of the Gospels, so likewise he seems to have obtained the third ; and probably after his decease, Nicolas Westermann purchased it for himself, through whom it doubtless came to the Gymnasial Library at Frankfort, which also bears his name (die Westermannische).

This Nicolas Westermann prepared a collation of that MS. at Berlin for Ludolph Küster, for his newly revised edition of Mill's Testament. Whether from want of industry or acquaintance with the subject, this collation leaves very much more to be desired. Wetstein $ correctly remarked, that care was only taken in the Apocalypse, and that the other books were very negligently collated. A second collation of the Codex for Bengel, was afterwards undertaken by the same Nicolas Westermann and John Christian Schmidlin, superintendent at Böhlingen,|| which, although certainly more accurate, did not extract all the rariantes lectiones of the MS. Yet Michaelis unjustly blames Wetstein for not having duly used this second collation in his New Testament, because it was not offered to him ; for in Bengel's New Testament of the year 1734) the first by Westermann only was found, and Bengel himself had it not; when he published it; nor did it appear before 1763, in Burke's edition of his Apparatus Criticus, twelve years after the completion of Wetstein's work. This charge might with greater reason be urged against Bengel; for he really did not think it worth while to notice all the variantes lectiones, which the second collation afforded to him, and

* Griesbach Symbolæ Criticæ, vol. i. p.

64. + Præf. Anecdot. Græc. t. iii. Itaque nec illud omittendum est, quod Codex Seidelianus libros omnes N. T. præter Evangelia complexus, cujus collationem Ludolphus Küsterus repetitæ Milliani laboris editioni adjunxit, ad alterum meorum codicum tanquam pars altera pertinuisse videatur."

Lud. Küster, præf. N. T. Mill, p. 8.

Proleg. N. T., t. ii. p. 14. || Bengel, Apparat. Ed. Burke, p. 739.

Introduction, pt. i. p. 657.

whence Griesbach* was able from Bengel's own papers to make a critical supplement.

No accurate account of the MS. has been given by those who have hitherto used it. It consists of 302 parchment pages, which are marked by a more modern hand on the lower margin with Arabic ciphers, but so, that the numbers commence at the end and conclude at the beginning of the MS. Another enumeration of the pages, in Roman numerals, is only partly visible on the upper margin, for the greatest part of it has perished through the negligence of the bookbinder in cutting the MS. Each page has, for the most part, twentythree, rarely only twenty-two lines, all of which are written on lines drawn by a sharp instrument. The writing is in the Minuscule character, like the specimen which Matthæi has given to the Gospel of St. John from codex S, only somewhat smaller. Merely the usual abbreviations occur in πατήρ, πνεύμα, άνθρωπος, Ιησούς, Χριστός. The breathings and accents are by the first hand : the iota subscrip tum is nowhere found. Many pages are almost obliterated, and only now legible, as far as the style has left behind it impressions of the characters. The MS. contains in the usual order the Acts of the Apostles, the Pauline and Catholic Epistles, and the Revelations. There is an appendix of twenty, for the most part much damaged, and often entirely illegible, pages, consisting of the Onomasticon, Δοροθέου επισκόπου αρχέου (thus) άνδρες πνευματοφόρου και μάρτυρος γεγονότος εν τοίς καιρούς Λικηνίου (thus) και Κωνστανtívov Baoiléws on the New Testament. Before the Acts of the Apostles is a catalogue of Christ's disciples ; then the atoonuía of Paul, as in Mill (p. 252), which is followed by the paprúprov, as in Mill (p. 253), and the ÉKOEIC kepalaiwy, with red numbers on the margin, as in Mill (p. 255), but with a short introduction, which Mill has not. The kepalaia throughout the MS., at the beginning of each, are marked on the margin with red characters ; frequently also their full contents are in like manner repeated, but with numerous and scarcely legible abbreviations. The commata are marked with red ink, sometimes on the upper, sometimes on the lower margin; sometimes they are wanting for several pages. In the context, the Greek church-lections are given with red characters, as Matthæi has cited them in Præfat. ad Actt. Apost. (p. xxiv.) To all the Pauline and Catholic Epistles is prefixed the tools, attributed to Ecumenius, as in each book of Mill's New Testament, excepting that in the Epistle of James, that commonly ascribed to Euthalius, which Matthæi has given, (Epist. Catholl., p. 8,) takes its place. Next follows, before all Paul's Epistles, with the exception of the first to the Corinthians, and of the first to the Thessalonians, Theodoret's preface to them; but the text in this MS. greatly differs from that of the edition published at Halle,-viz. in that to the Hebrews, in the second to the Corinthians, in those to the Galatians, to the Ephesians, Phi

* Griesbach. Præfat. t. ii. p. xiv.

lippians, and Colossians, in the second to the Thessalonians, in both to Timothy, and in those to Titus and Philemon. In the Epistles to the Ephesians, Colossians, the two to Timothy, those to Titus, and the Hebrews, the prefaces imputed to Theodoret exactly harmonize in the MS. with those, which Matthæi has quoted in his greater edition from his codex n; but merely with the initial and final words in the Epistle to the Philippians, with the Introduction which Matthæi cites from his codex d, and in that to Philemon with that which he found in his codex a. Το all the books a catalogue of κεφαλαία is prefixed, excepting in St. Peter's Second Epistle, where a page is lost in the MS. Yet these kepalala are often differently numbered in the context (where their beginning and end are notified in red characters by apx. and red.) from Mill's edition. Thus, in the Epistle to the Romans, the tenth section does not begin ch. vii. 18, but at ver. 14; the eleventh not at ch. viii. 3, but at ver. 8; the thirteenth not at ch. viii. 35, but at ver. 28. Still, in all the epistles, the beginning and the end of the Greek church-lections are marked a. and 7. in red letters, as Matthæi cites them. Merely the Apocalypse is without introduction and preface; nor are the seventy-two capitula of Andreas, and the fourteen dóyou (in Matthæi, p. 10,) given.

The manuscript is no longer perfect; for, besides smaller lacuna and omissions, four entire pages are wanting. In Acts ii. 3, the page ends with őpongav aŭrois, and the following begins with Néyel avròs (v. 34.) The Second Epistle of St. Peter commences on a new page with the word cipívn (2 Pet. i. 2), because the preceding, which doubtless contained the usual excursus and kepalala, together with the commencement of the epistle itself, is lost. In 1 John v. 11, the page ends with ń Swn èv to vių, and the following begins with the middle of the úmocouc of Ecumenius. In Apoc. xviii. 3, the words kaì oi Baorleis finish the page, and the following proceeds with ka kthvn (v. 13.) Bengel's apparatus only fully notices the hiatus in the MS. at Apoc. xviii. 5. The remark of this work at Acts i. 30, yields no right conclusion as to the full extent of the hiatus there to be found; and the observation on Acts xxvii. 34,“ Seid. manů recentiore," certainly leads no critical reader to conjecture, that the whole page containing (avrò) tepec TÌV OKEVNv, Acts xxvii. 19, as far as kepalñs TedEīrai, v. 34, was added at a later time by a totally different hand, as ocular evidence, on a comparison of the writing, convincingly proves. Yet Griesbach correctly notices the hiatus in Acts ïi. (t. ii. p. xv.)

Nicolas Westermann placed the MS. in the eleventh century,* but considering the great difficulty, which it confessedly has, we may more accurately fix it from the tenth to the twelfth, since it has no definite subscription confirmatory of his hypothesis. But generally


• Küster, præf. p. 8.

speaking, this point is not of great importance; since not the age of the MS. but of its text is to be regarded, because a very modern MS. may have been transcribed from an old and valuable codex. The critical character of the text of this MS.,—to which Matthæi* imputed considerable value, at least in the Apocalypse, and which even Griesbach did not consider unimportant, since he was at the pains of making fuller extracts from it from Bengel's papers, – becomes self-evident from a collation of it. If on the whole it belongs to the Constantinopolitan recension, it agrees nevertheless in many readings with the principal critical evidences against the received text; and vice versâ it very often harmonizes with it, where modern critics have perhaps too rashly abandoned it: on which account Knapp and Tittmann very frequently returned to it. There is no doubt, that the MS. may be advantageously used to corroborate our judgment on this or that reading, even if we feel ourselves bound to consider its lectiones singulares (such as Acts vi. 11 ; viii. 10; xi. 16; Rom. vii. 18; Apoc. ii. 16, &c.) as but little important. Its agreement, however, with the Complutensian edition and Cod. Havn. 1 apud Birch, is remarkably striking. On examining it, we soon became convinced that many of its readings had been omitted, and that not a few of them had been falsely given by its collators.

Two Sermons preached at Greenwich, December 11th, 1836. One

by the Rev. W. A. SOAMES, M.A. Vicar. The other by the Rev. T. AINGER, M.A. Assistant Minister of St. Mary's. Greenwich : Richardson. 1836.

WE notice these two sermons because they have occasioned some controversy. Their immediate occasion was the King's letter in aid of the Church-Building Society, and their sterling worth demands for them a wide circulation. Their publication has afforded another instance of the readiness of unauthorized teachers to take advantage of the published addresses of parochial clergymen, and to raise themselves to momentary authority by printing letters” and “ replies to men far superior to themselves.

These sermons are sound, serious, and practical, and the controversy which they have occasioned, will end well, not in the erection of a new chapel for their Baptist antagonist, but in a new church amid a dense population. We notice them, not because we cannot enter into local interests, but because every thing which promotes the extension of our Church must be welcome to our readers.

We are compelled, through want of space, to defer many Notices of

valuable Works to our next Number.

• Præf. Apoc. p. 4.


The Fine Arts.

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Asking a Blessing,The Widow's Hope,-and Robinson Crusoe

reading his Bible to his Man Friday. London: Hodgson and Graves. 1837.

The art of engraving performs for painting what the press, in a more extensive sense, accomplishes for literature. They are both multipliers of genius, reproducing its most beautiful creations in the most distant lands, in every age, and among every people. In this manner Milton and Raphael, and Titian and Shakspeare, and Hogarth and Teniers, belong alike to every climate, and are regarded with equal veneration and enthusiasm. These thoughts passed rapidly through our minds as we gazed upon some of the exquisite prints on our table. Three of these-Asking A BLESSING,- The Widow's Hope,and ROBINSON CRUSOE READING THE BIBLE TO HIS MAN FRIDAY,-are from the celebrated establishment of Hodgson and Graves, of Pall Mall, to whose enterprising spirit we already

so many admirable productions. The first represents a small party of the interesting Society of Friends, invoking the blessing of Heaven upon their repast. The faces of the three, particularly that of the child, breathe a religious satisfaction and serenity. It is from the pencil of Mr. Alexander Fraser, to whom we are indebted for the delightful representation of Crusoe reading the Scriptures to Friday. The interior of his hut realizes the scene so vividly described in the inimitable romance. The engraving, by Charles Lewis, is in every respect worthy the original. We thank Mr. Fraser for reviving, in so happy a manner, our recollections of a work which was the delight of our childhood, and will live with the proudest monuments of genius. Of the voluminous writings of De Foe, three still retain a wide reputation; his History of a Cavalier, of the Plague, and of the Ancient Mariner. No passage in the journal of Crusoe is more affecting than that in which he relates his endeavours to imbue the mind of his benighted companion with the truths of the gospel. Such a picture as we have been noticing forms the most eloquent commentary upon the story. We behold him before us, with Poll upon his shoulder, wearing that dress of which he has related the manufacture, the Bible lying open on the table, and Friday kneeling at his feet.

The Widow's Hope-painted by Joy, and engraved by Porter -represents a mother contemplating her sleeping infant, while the miniature in her hand reminds her of the father of the orphan. The child is drawn with much art, and the features

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