This will, however, be regarded by many as a merit in this age of over-doing; and, as the work stands, it will undoubtedly form, when completed, one of the most serviceable editions of the Bible which has been produced. This was what has been intended, and the intention has been fully realized.

Objections to the Doctrine of Israel's Future Restoration to Palestine, National Pre-eminence, etc. With an Appendix on the Ten Tribes and the Future Destinies of the World and the Church. By EDWARD SWAINE. Second Edition. London; Jackson and Walford. 1850. Pp. xvi.-163.

THIS little work is deserving of more attention than many larger books of greater pretension. It is evidently the production of a devout mind well acquainted with revealed truth. The arguments in favour of the restoration and national supremacy of the Israelites have always appeared to us unsatisfactory, and we commend this small but well-considered treatise to the study of those who are inclined to favour these arguments. It is well that they should see what can be advanced on both sides of this contested question. The modesty of Mr. Swaine contrasts favourably with the confidence of writers on the other side. We cannot help remarking, that the spirit of many of the advocates of millenarian opinions is unworthy of the careful student of Scripture, who is sincerely desirous of knowing the will of God. Mr. W. S. Chauncy, in the contemptuous spirit of his party, has remarked that 'to notice the objections which have been made against a mass of evidence so vast and detailed as is furnished on this subject in the Scriptures, must appear futile to all who bestow a due attention on their perusal' (Unaccompl. Prophecy, p. 96): nevertheless, we assure himi that the objections of Mr. Swaine deserve more consideration than he and his party seem disposed to admit. The reasons assigned for objecting to Israel's restoration to Palestine are thus stated in the author's Introduction :—

1. Because unsupported by the New Testament. 2. Because at variance with the genius of Christianity. 3. Because the allusions in the New to the language of the Old Testament, and the use made of those allusions, are opposed to it. 4. Because there are phrases, terms, and passages in the Old Testament, which cannot be taken literally, or without qualification; and which yet have an equal claim to be so taken with the phraseology adduced in support of a literal restoration; while the literal meaning of others is negatived, some by the New Testament authority, and some by the mode of their collocation, or by the sense expressly attached, or otherwise attaching to them. 5. Because there was only one prophet (Malachi) after the last reformation of Nehemiah until the Christian æra, and he does not predict any future deliverance of the Jewish nation; thus leaving us to conclude that the predictions of former prophets were fulfilled, as to their literal import, on the return from Babylon, and the subsequent prosperity, and therefore had no reference to the present dispersion. 6. Because the doctrine is encumbered with certain difficulties which are not necessary to be encountered, because obviated by an interpretation more simple and more in harmony with the general tenor of the word of God, than that upon which the said doctrine is built. The difficulties are of three kinds. (1.) Arising from the magnitude of the events necessarily implied. (2.) Arising from the ordinary course of things. (3.) Arising from the apparent contradiction to Scripture testimony which the doctrine involves. 7. Because the doctrine is fruitless

fruitless of good, and prolific of bad effects on the public mind in general, and on the minds of the Jews in particular.’

Seldom does the author mention a writer by name, either for confirmation or confutation; but he gives as thorough an examination of the Scriptural argument as his limited space will permit. From some allusions, he seems to be imperfectly acquainted with the literature of the question. For instance, in p. 123, he recommends certain articles in the Congregational Magazine, in which the whole system of the modern millenarians has been so ably refuted;' but it would have been more to his purpose to have referred to the ablest work on the same side, that of the Rev. David Brown on Christ's Second Coming. His desire to be brief, too, has left some sentences apparently open to objection. For instance, he says (p. 158), that the millennial holiness and happiness of men shall progressively go on, without any serious interruption, or interval, any loosing of Satan,' till the trumpet shall sound, the dead be raised, and the living changed. Are we to understand our author as denying that after a thousand years 'Satan shall be loosed a little season' (Rev. xx. 3)?

6

But as a whole the book is excellent, and has our cordial commendations.

The Mercy Seat: Thoughts suggested by the Lord's Prayer. By GARDINER SPRING, D.D., New York. Edinburgh; T. and T. Clark. 1850. Pp. 222.

DR. SPRING is favourably known on this side of the Atlantic by previous reprints of his popular and useful volumes. This is a careful reprint of his interesting treatise on the Lord's Prayer. It is popular rather than profound, being meant for the general reader rather than the student. It is illustrative rather than explanatory; but the illustrations are remarkably apt and interesting. It is divided into sixteen chapters, on the various clauses of the Lord's Prayer, and some collateral topics. There are some subordinate subjects treated at disproportionate length; as, for instance, the chapter on War, which is the longest in the volume-having a bearing, though not very direct, on the fifth petition. As a whole the treatise is well entitled to the attention of the reader, and is written in the simple and attractive style of the writer.

The Highway of Holiness. By the Rev. WALTER WEIR, Minister of Longformacus. Edinburgh; M. Macphail. 1849. Pp. 192. THIS is a long discourse, or rather series of discourses, on Isa. xxxv. 8-10, An highway shall be there,' etc. In the author's words: 'The history of this little book may be simply told. During some solitary walks, the extreme beauty of the sacred text upon which it is founded was greatly impressed upon the writer's mind; this led to some thoughts being committed to paper, until these branched out, and the volume attained its present size.' It consists of ten chapters, on the following subjects;-the preparation of the highway of holiness-the way itself

those

those not in it-preparation for walking in it-examples of those in it -encouragements, duties, difficulties, enjoyments of those in it-end of this way.

The book indicates an earnest and pious spirit, but the style of thought and expression is rather commonplace. It appears to contain an abstract of pulpit discourses; and to the author's congregation it can hardly fail to prove interesting and useful.

BIBLICAL INTELLIGENCE.

NOTICE. We omitted to point out in our last Number that we had therein commenced a new plan of affixing letters to the articles of our contributors, generally excepting Notices of Books. In dropping the plan of giving the names in full, some inconvenience was experienced, which it was thus attempted to obviate. From the latitude of discussion allowed, within certain well-understood limits, to the Contributors, it was found embarrassing that the absence of any sign of individuality, and the use of the plural number, should give an editorial responsibility to all the articles; and, on the other hand, the use of the first person singular by some of our contributors, while it indicated the individuality of the writer, rendered the absence of any signature awkward. For these reasons, as well as to enable the reader to distinguish the different articles by the same writer from those by other writers, we have affixed alphabetical characters to all the articles, and the same characters will always be affixed to the contributions of the same author. These are sometimes the actual initials of the writers; but (as the object is to individualize, and not to identify them) they are more usually selected arbitrarily from the alphabet.

DEATH AND BURIAL OF NEANDER. In addition to the information respecting this eminent and lamented scholar, contained in the letter of Dr. Tregelles, we have the satisfaction of presenting our readers with the following interesting communication, copied from the (American) Literary World for August 24, in which it appears as reprinted from the Boston Transcript:

Berlin, July 22.-Neander is no more! He who for forty-eight years has defeated the attacks upon the Church from the side of Rationalism and Philosophywho, through all the controversies among theologians in Germany, has remained true to the faith of his adoption, the pure and holy religion of Jesus ChristNeander, the philosopher, the scholar-better, the great and good man-has been taken from the world.

'Augustus Neander was born in Göttingen, of Jewish parentage, in 1787; studied at the Gymnasium at Hamburgh; at the age of seventeen was converted to Christianity and baptized. After his conversion he went to Halle to study theology under Schleiermacher. Having completed his studies, he was first appointed in 1811 private lecturer in Heidelberg, and in 1812 professor at the newly-founded University in Berlin. He was never married, but lived with his maiden sister. Often have I seen the two walking arm-in-arm upon the streets and in the parks of the city. Neander's habits of abstraction and short-sightedness rendered it necessary for him to have some one to guide the way whenever he left his study to take a walk, or to go to his lecture-room. Generally, a student walked with him to the University; and just before it was time for his lecture to close, his sister could be seen walking up and down on the opposite side of the street, waiting to accompany him home.

Many anecdotes are related of him illustrative of his absence of mind, such as his appearing in the lecture-room half-dressed; if left alone, always going to his old residence after he had removed to another part of the city; walking in the gutter,

gutter, etc. In the lecture-room, his manner was in the highest degree peculiar. He put his left arm over the desk, clasping the book in his hand, and after bringing his face close to the corner of his desk, effectually concealed it by holding his notes close to his nose.

In one hand was always a quill, which, during the lecture, he kept constantly twirling about and crushing. He pushed the desk forward upon two legs, swinging it back and forth, and every few minutes would plunge forward almost spasmodically, throwing one foot back in a way leading you to expect that he would the next moment precipitate himself headlong down upon the desks of the students. Twirling his pen, occasional spitting, jerking his foot backward, taken with his dress, gave him a most eccentric appearance in the lecture-room. Meeting him upon the street, with his sister, you never would have suspected that such a strangelooking being could be Neander. He formerly had two sisters, but a few years ago the favourite one died. It was a trying affliction, and for a short interval he was quite overcome; but suddenly he dried his tears, calmly declared his firm faith and reliance in the wise purpose of God in taking her to himself, and resumed his lectures immediately, as if nothing had overtaken him to disturb his serenity.

Neander's charity was unbounded. Poor students were not only presented with tickets to his lectures, but were also often provided by him with money and clothing. Not a farthing of the money received for his lectures ever went to supply his own wants: it was all given away for benevolent purposes. The income from his writings was bestowed upon the Missionary, Bible, and other Societies, and upon Hospitals. Thoughts of himself never seem to have obtruded upon his mind. He would sometimes give away to a poor student all the money he had about him at the moment the request was made of him, even his new coat, retaining the old one for himself. You have known this great man in your country more on account of his learning, from his books, than in any other way; but here, where he has lived, one finds that his private character, his piety, his charity, have distinguished him above all others. It would be difficult to decide whether the influence of his example has not been as great as that of his writings upon the thousands of young men who have been his pupils. Protestants, Catholics, nearly all the leading preachers throughout Germany, have attended his lectures, and all have been more or less guided by him. While Philosophy has been for years attempting to usurp the place of Religion, Neander has been the chief instrument in combating it, and in keeping the true faith constantly before the students. Strauss's celebrated Life of Jesus created almost a revolution in the theological world. At the time of its appearance the Minister of Ecclesiastical Affairs consulted Neander's opinion as to the propriety of prohibiting its sale in Prussia. Neander, who at that time was reading lectures upon the Life of Christ, replied that as his opinions were in direct opposition to those of Strauss, he would write a book, in which he would endeavour to confute the dangerous positions taken by that author. He could not advise to the prohibition of the work: it had already taken its place in the scientific world, and could only be put down by argument. "Our Saviour," said he, "needs not the assistance of man to maintain his Church upon earth." Neander's principal lectures were upon Church History, Dogmatics, Patristic, and the books of the New Testament. His lecture-room was always well filled; and one could see, from his earnest manner, that his whole soul was engaged in the work—that it was to him a labour of love. Neander's writings have been translated, and are well known in America. The principal among them are Julian and his Times, 1812; St. Bernard and his Times, 1813; The Development of the Gnostic System, 1818; St. Chrysostom, 1822; History of the Christian Church, which has reached its tenth volume; The AntiGnostics, 1826; Planting of the Church by the Apostles, 1832; Life of Jesus, in reply to Strauss, 1837.

He was better acquainted with the Church History and the writings of the Fathers than any one of his time. It has been the custom, upon the recurrence of his birthday, for the students to present to him a rare edition of one of the Fathers, and thus he has come to have one of the most complete sets of their writings to be found in any library. Turning from his great literary attainments, from all considerations suggested by his profound learning, it is pleasant to contemplate the

pure

pure Christian character of the man. Although born a Jew, his whole life seemed to be a sermon upon the text, "That disciple whom Jesus loved, said unto Peter, It is the Lord!" Neander's life resembled more "that disciple's" than any other. He was the loving John, the new church Father of our times.

'His sickness was only of a few days' duration. On Monday he held his lecture as usual. The next day he was seized with a species of cholera. A day or two of pain was followed by a lucid interval, when the physicians were encouraged to hope for his recovery. During this interval he dictated a page in his Church History, and then said to his sister, "I am weary-let us go home." He had no time to die. He needed no further preparation: his whole life had been the best preparation, and up to the last moment we see him active in his Master's service. The disease returned with a redoubled force, a day or two more of suffering, and on Sunday (less than a week from the day of attack) he was dead.

'On the 17th of July I attended the funeral services. The procession of students was formed at the University, and marched to his dwelling. In the meantime, in the house, the theological students, the professors from Berlin and from the University of Halle, the clergy, relatives, high officers of government, etc., were assembled to hear the funeral discourse. Professor Strauss, for forty-five years an intimate friend of Neander, delivered the sermon. During the exercises, the body, not yet placed in the coffin, was covered with wreaths and flowers, and surrounded with burning candles. The procession, which was of great length, was formed at 10 A.M., and moved through Unterden Linden as far as Frederick Street, and then the whole length of Frederick Street as far as Elizabeth Street Cemetery. The whole distance (nearly two miles), the sides of the streets, doors and windows of the houses, were filled with an immense concourse of people who had come to look upon the solemn scene. The hearse was surrounded by students, some of them from Halle, carrying lighted candles, and in advance was borne the Bible and Greek Testament which had ever been used by the deceased.

At the grave a choir of young men sang appropriate music, and a student from Halle made an affecting address. It was a solemn sight to see the tears gushing from the eyes of those who had been the pupils and friends of Neander. Many were deeply moved, and well might they join with the world in mourning for one who had done more than any one to keep pure the religion of Christ here in Germany. 'After the benediction was pronounced, every one present, according to the beautiful custom here, went to the grave and threw into it a handful of earth, thus assisting at the burial. Slowly, and in scattered groups, the crowd dispersed to their various homes.

'How insignificant all the metaphysical controversies of the age, the vain teachings of man, appeared to us as we stood at the grave-side of Neander! His was a far higher and holier faith, from which, like the Evangelist, he never wavered. In his life in his death-the belief to which he had been converted, his watchword remained unchanged: "It is the Lord!" His body has been consigned to the grave, but the sunset glory of his example still illumines our sky, and will for ever light us onward to the path he trod.-AGINDOS.'

LITERARY SOCIETY OF JERUSALEM.-A letter from J. Finn, Esq., Her Majesty's Consul at Jerusalem, is in private circulation, from which we learn with great satisfaction that the small English colony in Jerusalem has instituted a Society for the investigation of all subjects of interest, ancient or modern, scientific or literary, belonging to the Holy Land, with the Anglican Bishop for its patron, and with corresponding members in Jaffa, Safet, Beyrout, and Damascus. The formation of a library and a museum has been commenced, to which liberal access will be afforded to persons of all nations and religions, under certain simple regulations. It is proposed that the library shall be not only of a general character, but shall have an express Oriental department, for books and manuscripts in Asiatic languages. During the few months of its literary existence, the Society has had twenty-two weekly meetings, for reading original papers, and the exhibition of curiosities, and have erected a handsome sundial for public benefit. An experimental garden for practical horticulture has been commenced. The interest elt in the country by Europeans is now far greater than has been known for many ages past, and it is chiefly shown by the increase of travellers resorting

thither,