manuscripts of Luke and of Josephus have a different number, but the best agree, contrary to the common tradition, which would naturally account for tamperings in a few copies. Dr. R. suggests the opposite view; but his hypothesis is open to the plain and insuperable objection that the versions made before the Nicopolis tradition is known to have existed, and the mass of manuscripts copied afterwards, agree in representing Emmaus as much nearer to Jerusalem than that city. So Jerome himself, in his edition of the Vulgate, according to all extant copies save the Fulgensian; so uniformly the older Itala. It is far more probable therefore that K (the Cyprian MS.) and N (of Vienna,) with the few cursives which follow them, were accommodated to that identification which prevailed in the fourth century and through succeeding ages. What strongly confirms the usual reading of St Luke is, that after having reached Emmaus, then toward evening and the day far spent, they sat at meat together, and the Lord opens their eyes and manifests Himself to them. . . . . "And they rose up the same hour and returned to Jerusalem, and found the eleven gathered together," &c.—a highly unlikely thing, if the place had been Nicopolis, twenty-two Roman miles from Jerusalem. Further, we know that it was "the same day at evening," when the disciples assembled in Jerusalem and the Lord stood in the midst after their return from Emmaus. Of course, even in the supposition of the shorter distance, the evening must have been advanced. Still, Dr. R. has no right to argue from the Lord's enquiry if they had any food. For it was no question to the risen Lord of a meal, but of a proof to satisfy their wondering, doubting minds that it was Himself-not a spirit, but in bodily reality, and capable of eating meat, though not requiring it. This, then, in no way strengthens the notion of a longer interval than the two hours which may have occupied the returning disciples. We have no doubt, therefore, that 'Amwas is a different locality from the Emmaus of Luke xxiv, which was known in Josephus's day, but having been forgotten in the course of 250 years afterwards, found a traditional successor in another and more distant Emmaus, which at that time flourished under the name of Nicopolis.t Sura is identified with the Zorah of Old Testament story, the birthplace of Samson, Kesla probably with the ancient Chesalon, Kuriet al-'Enab as occupying the site of the old Kirjath-jearim. "We thus reached the Holy City on the 24th day after our departure from Beirût; a slow rate of travel certainly; but we had explored with some minuteness the middle portions of Galilee and parts of Samaria, which as yet were little known. We were greatly struck with the richness and productiveness of the splendid plains, especially of Lower Galilee, including that of Esdraelon. In these respects that region surpasses all the rest of Palestine. In the division of the country among the tribes, Judah was the largest and took the largest territory. But broad tracts of its land were rocky and sterile, and others desert; while even its great plain along the coast was and is less fertile than those further north. Zebulun and Issachar, apparently the smallest tribes, had the cream of Palestine; while Asher and Naphtali, further north, possessed the rich uplands and wooded hills of Galilee, still rich and abundant in tillage and pasturage." (p. 160.) The two next sections are devoted to Jerusalem, incidents, observations, and antiquities. The chief points spoken of are the Jews' waiting place, the Haram, and city walls, the place of hospital of the knights, Roman portal, ruins of Xenodochium, remains of knights' palace, granite columns once belonging to the Propylaea of Constantine's Basilica, Via Dolorosa, Ecce Homo, &c. Search in vain for traces of second wall, traces of third wall, ancient wall west of Damascus gate. Ground east of that gate outside, &c. We confess that this section IV disappoints us. The general impression of the author may be gathered from his opening paragraph. "As we thus again [April, 1852] looked abroad upon the Holy City, after an interval of fourteen years, signs of change and a measure of general improvement were everywhere visible. The city, like the whole country, had long since reverted to the direct sway of the Sultan; and the various civil and political reforms of the Ottoman empire had here also been nominally introduced. A powerful foreign influence had been brought in, and was still exerted by the establishment of the Anglo-Prussian bishopric and the other enterprises connected with it. The erection of the Protestant cathedral on Mount Sion, as part and parcel of the English consulate; the opening of the Jewish hospital also on Žion, under the auspices of the English mission; and likewise of the Prussian hospital under the care of the German deaconesses,' so called; the establishment of schools and the introduction of agricultural labour in connexion with them; all had served to increase the circulation of money, and to stimulate the native mind to like efforts. The convents had erected several large buildings and established schools; and there was a process going on in Jerusalem of tearing down old dwellings and replacing them by new ones, which reminded me somewhat of New York. There were at this time more houses undergoing this transformation in the Holy City than I had seen the year before in six of the principal cities of Holland. As a natural result there was more activity in the streets; there were more people in motion, more bustle, and more business. "Along with this there was a greater influx of Franks, both as residents and travellers. The members of the London Mission to the Jews had mostly fixed themselves on Zion, in the vicinity of the Anglican Church, and near the Jewish quarter. The German residents were chiefly in the same neighbourhood... ... Notwithstanding this appearance of change, and in so far of improvement, Jerusalem is still in all its features an oriental city; in its closeness and filth, in its stagnation and moral darkness. It was again difficult to realize that this indeed had been the splendid capital of David and Solomon, in honour of which Hebrew poets and prophets poured forth their inspired strains; where the God of Israel was said to dwell on earth and manifested His glory in the temple; where He, who is Head over all things to the Church, lived and taught in the flesh, and also suffered and died as the Lamb of God that taketh away the sin of the world.' Yet it was even so; and from this now inconsiderable place, thus degraded and trodden down, there has gone forth in former ages upon the nations an influence for weal or woe, for time and eternity, such as the whole world beside has never exerted." The fifth section discusses some matters of topographythe valley of the Tyropoeon, the hills Akra and Bezetha, the course of the second wall, the place of the ancient * Dr. R. is not entitled to suspect John xix, 14, of an erroneous reading, since the reckoning of time probably differed from the bridge, the extent of the temple area, and the relation to it Jewish one adopted by Mark. Elsewhere Dr. R. makes very little of "an unbroken tradition of fifteen centuries" as to the site of the Holy Sepulchre, and closes the discussion with the position that all ecclesiastical tradition respecting the ancient places throughout Palestine is oF NO VALUE, save so far as supported by scripture contemporary history. (p. 263.) of the fortress Antonia, the waters and the sepulchre of Jerusalem. Sections VI and VII are the account of excursions from Jerusalem, but there is little which appears to us worthy of quotation. Section VIII is the journey from Beisâu to Hasbeiyeh; Section IX, to Banias and back; Section X, to A few words on this last stay at Smyrna (p. 625) must terminate our notice of Dr. R.'s book. "Our quarantine of five days, in the occidental mode of reckoning, would have lasted till the same hour on the following Thursday, [as the arrival was late on the Saturday afternoon.] But according to the oriental rule, we were let out at sunrise on Wednesday morning; having actually been in quarantine only three whole days and small portions of two others. This well illustrates the three days during which our Lord is related to have lain in the sepulchre." The maps which are at the end, drawn up by Kiepert, of Berlin, principally from materials furnished by Dr. R., the late Dr. E. Smith, and other American travellers, appear to be extremely full and accurate. Damascus, of which there is a full and interesting notice, sea, "and the children of Israel shall go on dry ground with a sketch of its history and antiquities. The following through the midst of the sea?" And they "went into the Section is the journey to Ba'albek, to which last some space midst of the sea upon the dry ground; and the waters were a is afforded; the next Section is the way by Ribleh to El-wall unto them on their right hand and on their left." So in the Husu, and the concluding Section from thence, by way of song, "the waters were gathered together, the floods stood the Cedars, to Beirût. upright as an heap, and the depths were congealed in the heart of the sea. That the psalmists and prophets, that the apostle Paul, understood that a notable miracle was wrought to make for Jehovah an everlasting name, is most plain. Do then men of our day pretend to understand Exodus better than those whom God inspired? Do they insinuate that Moses, not to speak of the Holy Ghost, was guilty of exaggeration and dishonesty? Was the great lawgiver himself deceived? And was there not one of the thousands of Israel that could unravel the cheat or clear up the self-deception ? And what of Joshua, at a later day, when Israel crossed the Jordan, driven back by the ark of the covenant, as their fathers, in his memory and experience, had passed through the Red Sea? If Robinson's "shoal" and Rosenmüller's "ebb-tide" will not serve here, if these authors are compelled to accord a miracle afterwards, let them remember that scripture represents the one as the counterpart of the other, only on a different scale. "The see saw it and fled; Jordan was driven back." (Ps. cxiv, 3.) Alas! the inhabitants of devoted Canaan were not so blind to the hand of the Lord as are not a few divines of the boastful nineteenth century. (Joshua ii.) Nor is it in this case only that Dr. R.'s earlier researches betray the latent poison of rationalism. His remarks on the sweetening of Marah's bitter waters are as little satisfactory as those on the subsequent supply of water during Israel's long wanderings. We marvel, in the face of such evident yielding to the pressure of neology, to find Dr. Bonar vouching in any measure that the transatlantic traveller is a man "reverent towards scripture." (p. 99.) Dr. R. may not go so far as some, either in his assertions, or in a silence sometimes more ominous still; but his latest volume we have seen shows that, from Moses in the Old Testament, to St. John in the New, scripture has received unworthy treatment at his hands. From the cold, minute, business-like "Researches" of the American traveller, we turn to Dr. Bonar's Notes of his journey to the borders of Canaan. We were disappointed to find that it is spun out. It is to be followed by "Notes of a Journey through the Land of Promise." The matter would not have been too much for one volume, particularly as we might have been spared, without loss, many allusions to things and places at home, and oft-recurring descriptions of the sky and the stars abroad, not to mention dubious scraps of erudition* and caustic allusions to the peccadillos of Keble's oriental descriptions. Notwithstanding, it is a great relief to meet with a modern book of travels, written by a man who honestly believes in the Word of God. We may meet with almost wearisome illustration of the points of parallel between Old Testament allusions and the manners of the East to this day, most of them trite and some far fetched indeed. Still there is no comparison between the general, moral, and godly tone of this latest contribution, and that which prevailed in the more ambitious works of Lepsius, Robinson, and others. Dr. B., of course, stands up, as becomes him, for the miraculous passage of the Red Sea. It is not true, as some have said, that he snaps at his predecessors. He did not speak in too strong terms of the way in which modern divines are playing into the hands of infidels. It is evident to those who implicitly bow to the account given in Exodus, that Moses did not follow the easy and natural route to Palestine, at least after reaching Etham; that Israel turned at the command of God and took a southward direction along the Egyptian or western side of the Red Sea; that this was done expressly and deliberately, in order that this haughty oppressor, enticed by this strange and apparently disastrous diversion, and thinking to cut off all possible retreat, might first and last furnish honour to the God of Israel. It is absurd to impute the passage to the strategic skill or the topographical knowledge of Moses: for apart from miraculous guidance, it had been unmitigated folly, as no doubt it seemed to Pharaoh and the men of Egypt, wiser far in this respect than the lights of Germany and their imitators. The shoal theory of Dr. Robinson's earlier columns is not foolish only, (for the shoals, as Dr. B. says, lie not across, but up and down, with deep intervening channels,) but a crime against the word of God. There is no great wonder in men's crossing a ford. Is it possible that an upright man can think that this was what the Lord meant when He told Moses to lift up his rod and divide the For instance, how could Dr. B., (p. 24,) after citing "albo lapide mirifice structa," say, "Pliny or Strabo, I am not sure which"? Dr. B. gives a dozen reasons against Lepsius' absurd identification of the manna which God rained from heaven to feed the Israelites, with the gum or medicinal dew which exudes at certain times from the tarfa-tree in the desert. But they are needless to cite, and lie for the most part on the surface of Exodus xvi. Some indeed are rather too jocose, not to say coarse, and ill accord with our author's usual gravity. Dr. B. appears to think Ruhaibeh answers to the ancient Rehoboth, (Gen. xxvi,) not a day's march from Beersheba. These are his reflections, which we the rather quote, as they are among the happiest in the book. "The home of the patriarchs was here of Isaac especially, who took up his dwelling by the well Lahairoi; (Gen. xxiv, 62;) and the history of this region is a history of the patriarchs. Just as the desert has only a history of forty years, the time when Israel was there, so this 'south country' has a history of little more than a century, the time when the two elder patriarchs had their sojourn in it. They builded no cities in it, for their dwelling was in tents, and with these they were content. Their faith rested on the city which hath foundations, and until it should arrive, they were satisfied with the tent alone. Here Abraham and Sarah, Isaac and Rebekah, Ishmael and Hagar, lived. From this it was that Isaac was led up to Moriah, like a lamb for sacrifice; for, as Jerome notices, Abraham must have been living here, and not in Hebron, at that time, else he would not have taken three days to reach Jerusalem. In after ages the Romans came and occupied the country, making roads A Things New and Old. THE MIND OF CHRIST. 1 COR. II. it will find its place. Where this is not the case, persons When taught of God, we shall find proportion in truth : will overstate or wrongly apply truth, and find it will not tell. Then, in place of judging themselves, they will judge the truth, and make no progress. "If We have in Acts xiii an instance of the ability of applying scripture, with the mind of Christ, to the circumstances in which they were. "Paul and Barnabas waxed bold and said, it was necessary," &c. In this scripture we do not find positive particular command to Paul or Barnabas; but as having the mind of Christ, they could find command there and say, "for so hath the Lord commanded us". . . . .The apostle found his place with Jesus. (See Isaiah xlix, 6.) through its whole length, and building cities on the slope of its valleys. But of their doings here we know little. Cities and temples, and in later ages churches, rose where the tents of the patriarchs had been pitched-but these THE mind of Christ is what belongs to the saint as a new have passed away. Not a stone is left upon another. The patriarchs, though they chose it for their residence while the mind of Christ, to mind the things above, as quickened man. The Spirit of God first quickened, and now he has living did not take it as their abode when dead. They built no tombs, they hewed out no sepulchres for them-out of the system of this world. He has the intelligence of selves or their children. Their dust was to be conveyed to Christ, through the Holy Ghost and the word. It is the Canaan, and rest in the cave of Machpelah. communicated mind of God as it has formed itself in His resting-place in death was more than a dwelling-place in purposes of Christ. life. The latter was of little moment, seeing they were strangers here; but the former was of much, seeing it bore upon their resurrection hope, and of that hope they desired to testify by their guarded dust and rock-hewn sepulchres. There were no goodly mountains here like Carmel or like Lebanon; nor any streams, such as Jordan Error in judgment is connected with wrongness of affecor Kishon; nor any lake, such as that of Galilee. There tion. When the man in the parable said, "I have bought was nothing to mark the country in any special way..... five yoke of oxen, and I go to prove them; I pray thee It was not the land of the palm or the olive; the vine, the have me excused," it was as much as to say, I prefer oxen fig, the pomegranate preferred the warmer air or the richer is not single: he cannot justify himself before God. to the supper. If a person says, I cannot see, then his eye soil. It was a land of pasture, nothing more-a land where, thine eye be single, thy whole body shall be full of light." like Abel, they might feed their flocks, without toil or care-Whenever we walk in conscience before God, we shall find with less of the ancient curse, 'the sweat of the face,' (Gen. iii, 19,) than they might have had on more fruitful plains. our path simple: having the mind of Christ, things are as clear as day. It was a land suited for nothing but the unbustling life of shepherds-the life that leaves most leisure, and affords most opportunity, for fellowship with God. Egypt was the land of those who had their portion here, and with it they had nought to do. The desert was the region of the wanderer, living on miraculous manna from heaven, and water from the rock, but neither the wandering nor the miracle was to be their portion. Canaan was the place of the settled habitation, where in the well-built cities their children were one day to rest; but that rest was not to be their lot. Here, however, was a land unlike all of these, just as their mode of life was to be unlike all that went before or should follow after. It was just such a land as suited them, the land of the stranger and the pilgrim. How well did the country and the dwellers suit each other! How beautifully does this nice, this gracious adaptation, show forth the wise and watchful tenderness with which the God of Abraham, and Isaac, and Jacob provided for His chosen family during that time when, in His unexplained purpose and providence, He left them still outside the goodly land. Nor is the simplicity with which they trusted and followed His guidance less to be noted. It is worthy of our imitation; and remembering this we gaze and gaze again upon that narrow strip of land where the footsteps of faith have left so visibly their ineffaceable imprint. For these things were written for our learning, that we, through the patience and comfort of the scriptures, might HOLD FAST THE HOPE,' (Rom. xv. 4,) even as did the patriarchs in the midst of far thicker clouds and keener trials of faith than we have known." (pp. 332-336.) We are thankful for these remarks as far as they go, only protesting against the evident mistranslation of the text cited at the close, which is entirely misapprehended, and less correctly given than in the Authorized Version. For the idea of the Spirit, we believe, is through endurance, on the one hand, and through the comfort of the scriptures, on the other;" not "the patience and comfort," &c. Some of the best authorities introduce a second "through," and there certainly should be an article before comfort, whereas patience, or endurance, though it has one in Greek, requires none here in English. And the same principle applies to the last expression, which most decidedly ought to be" hope," not a particular expectation, the abstract thing, which in our language excludes, and in Greek demands, the article. Our Study. Inspiration a Reality: or a Vindication of the Plenary Inspiration In Reply to a Book and Infallible authority of Holy Scripture. Inspiration." By the Rev. Josiah B. Lowe, A.B., Incumbent of lately published by the Rer. J. Macnaught, entitled, "The Doctrine of St. Jude's, Liverpool. London: Longman & Co. 1856. Mr. Lowe's book is the production of one who believes, and therefore understands the word of God, according to the measure of his faith. His answers to the unhappy clergyman, who follows as closely as possible the steps of "Phases of Faith,” are always sensible, and often satisfactory; and they are conveyed in plain forcible language. The Introduction treats of the connexion between Inspiration and Infallibility, and its bearing on Christian faith. Book I has for its subject the Nature and and Book III, Objections of all sorts-alleged Errors in Science, Effects of Inspiration; Book II, the Infallibility of God's word; History, Quotation, Ethics, and Doctrine. We can frankly commend the book to such as want a convenient and concise manual of a trustworthy kind. Warwick Lane, Paternoster Row. 1856. The remarks on It is probable that not a few of our readers have never seen this little volume, which has hitherto appeared also in monthly numbers. We can assure them that they will not readily find another such choice collection of pungent gospel appeals, and of profoundly interesting and profitable expositions of scripture. Christians who desire to make progress, and to walk thoroughly with God, will not fail to appreciate the work. some of the chapters of the Romans will repay, not reading only, but spiritual study; and they are the more to be prized, because without diligent search into the scriptures themselves. The anything like a proper insight into their scope cannot be had same thing is true of the papers on "The Whole Armour of God," (Eph. vi,) and on 2 Cor. iii,-subjects rarely well understood. As a whole we are heartily thankful for such a publication, and for the prospect of its continuance. Notes of the Month. interval, filled up by at least seven years, or the seventieth week of Daniel ix, to which the central prophetic details of the RevelaA circular letter has been issued by the Committee of the tion refer; and lastly, we have the appearing of Christ and the Lancashire Independent College, on the charges brought against heavenly saints to the deliverance of the godly Jews, the overDr. Davidson's contribution to the last edition of Horne's Intro- throw of the Bestial army, the binding of Satan, and the estabduction. It is a feeble and faithless production, fully justifying lishment of millennial blessing. It throws great light upon the the fears which godly men outside the congregational body could order of events to remark that Rev. xx, 4 in no way intimates not but feel, when they noticed the insensibility to the glory of that the rapture of the Church takes place at that epoch, but Christ which the Rivulet Controversy brought to light. For it rather that before the millennium begins the saints who were soon became a question, not of Mr. Lynch, but of the London beheaded, or who otherwise suffered for Christ, after the redissenting chiefs. Naturally they did and said what they could moval of the Church, are raised to share with their predecessors It might in reigning with Him during the thousand years. to convince others of their soundness in the faith. Letters, pamphlets, books, appeared by one or other of the fifteen, in- have seemed that all such hope was cut off when Christ had But no such efforts have done away with the plain and utterly fail to work in the last awful scenes of the dispensation, and tended to convey strong impressions of their own orthodoxy. gathered the Church to meet Him in the air, and to present them in the Father's house. But not so. The Holy Ghost will not condemning fact, that they endorse, as Christian, and as in the main sound, a writer and writings which undermine nearly all the founda- will convert souls, at least among Jews or Gentiles, who have tion truths of revelation. Altogether akin, and proving that the not heard and rejected the gospel previously, for those who reprovinces are tainted, as well as the metropolis, is the Com-fused the love of the truth will be given over to strong delusion and destruction. Those converted persons who escape the mittee's judgment of Dr. D. It admits a number of petty faults, snares and the sword of the antichristian powers, will be the as hasty, incautious, inaccurate, and contradictory statements: it pleads the variety, peculiarity, and difficulty of his task; it saved nucleus of the millennial earth, and the subjects of the urges that while many passages, taken by themselves, seem to heavenly kingdom here below. Those who are slain for their indicate unsatisfactory views, others, and especially the author's testimony, but who had only been called after the rapture, and oral explanations, fully satisfied his examiners that he holds all therefore, of course, could not share in it, do not lose but gain the vital truths impugned, and that he maintains the inspiration by dying for the Lord. Blessed are they! for when He comes of the Bible! They characterize it as a "noble work," through- from heaven with the previously changed saints, they too are out manifesting reverence for the authority of scripture. The raised from the dead, so as to join in one common blissful reign result is a unanimous vote of continued confidence in Dr. D.'s over the earth. theological views generally, with a request for published explanations, as soon and as kindly as a due regard to the case and his own position will allow. And this, in the face of the fact that both his colleagues have disclaimed his part of their joint-work with horror, and that his very publishers have felt it needful to deal with it as unworthy of confidence! Such an opinion from the Committee is to us a graver symptom than Dr. D.'s book. To Correspondents. To the "Anxious Inquirer " of Tiverton, who asks after the best Commentary on the Apocalypse, the Editor recommends the Notes on that book, either as they originally appeared with many other expositions of the Prophecies, in the "Prospect," (sold by Broom, 8, Athol Place, Pentonville,) or reprinted in a separate volume, (Sold by Gregg, Warwick Lane.) He will find admirable hints on every chapter, and on every prominent topic, in this little work, which adopts substantially the same views of the prophetic word that have been followed in "The Bible Treasury.' "Hopes of the Church," "Studies on Daniel," and "Plain Papers on Prophetic Subjects" will also prove valuable helps. The books of Mr. C. Molyneux, "Israel's Future" and "The World to Come," are not to be trusted; particularly the latter, which sets aside almost all the truth that is revealed respecting the millennium. Mr. M. has fallen into the strange absurdity of identifying the great white throne and the judgment of the dead at the close of the thousand years with the throne of Christ and the risen saints at the beginning of that period. In other words, he makes Rev. xx, 4 to be contemporaneous with verse 11! Indeed, the different stages or processes of the Lord's return are so huddled together as to present nothing but disorder to the instructed eye. The first event, as all confess, is the rapture of the heavenly believers, all "changed" of course, to meet the Lord in the air. And it is clear from Rev. iv and the following chapters, that they are seen in heaven, under the symbol of twenty-four crowned elders, during the troubles and judgments of the latter day, ("the end of the age,") until, in Rev. xix, the symbol of the elders gives place to that of the bride, for the marriage of the Lamb is come then. Next, the emblem of the bride is succeeded by that of hosts which follow the Word of God, when He descends from heaven to execute vengeance upon the beast and the false prophet with their adherents. That is to say, it is the coming of the Lord which gathers on high those who look for Him: then follows an "This is the first resurrection." Not as if that phrase meant that the Old and New Testament saints are changed and caught up at the same time, as the Apocalyptic sufferers under the beast, but that all these saints, though raised at different times, are raised before the millennium, and will reign alike with Christ, in contrast with the rest of the dead, who will be raised for judgment at the end of the thousand years. "The world to come" is one enormous blunder, from which "Israel's Future" is not exempt. The millennium is confounded with the eternal state which succeeds it. There is a partial accomplishment of the new heavens and earth at its beginning, but not till its end is the grand fulfilment realized in a physical unlimited sense. This alone reconciles Isaiah lxv, lxvi, and Rev, xxi, 1—8, with 2 Pet. iii, and with each other. Peter uses "the day of the Lord" in a large sense, spreading over the entire period of divine intervention and government. The promise is accomplished when it commences-at least as far as Israel and their land are concerned; and this satisfies the terms of Isaiah lxv, lxvi. The same promise is fulfilled in the strictest sense at its close, and this alone meets the requirements of Rev. xxi. 2 Pet. iii. links both together in one moral whole, beginning with the morning, but not omitting to contemplate the evening of the day of the Lord, within whose compass those vast and glorious transactions come to pass. Fragments Gathered up. As regards drawing nigh to God, the position of the Christian is entirely changed from that of the Jew. Then (Heb. ix) the way into the holiest was not made manifest, and no one, not even the priests, could go into the presence of God, within the veil; and the services were a remembrance of sins. Now, the work of Christ being accomplished, the veil is rent. It is not a people in a certain relationship with God, yet always remaining without, drawing near to the altar. It is full grace going out to the world, every believer having perfect boldness to enter the holiest. Christ must be known by faith to the individual himself, in order that he may be changed into the same image. No ordinance can do this. Postscript to our Readers, Contributors and Correspondents. No MSS. are returned unless it be specially requested, and stamps sufficient to cover the expense of postage be sent at the same time. All communications and books for review to be sent addressed to the EDITOR OF THE BIBLE TREASURY, care of D. F. Oakey, 10, Paternoster Row, to whom all advertisements should be sent. Reviews. THE TYPES OF SCRIPTURE.* THE PRIESTHOOD. The bless Him, nor be condemned with the world. But if His face were hidden from us, it would be hidden from Christ: it is hidden now from Israel under law and the guilt of rejecting the Messiah. When we fail, it is a cloud that rises between God and us. Our will The investiture of the priesthood, laid down in the God. Nor is it that we require to be redeemed afresh, or our weakness is the cause, not the sovereignty of two following chapters, (Exod. xxviii, xxix,) is deeply or that the blood-sprinkling needs to be repeated; interesting, though both clothing and consecration but we have one who acts for us, and represents us have scanty measure dealt out in the " Typology." worthily before God. He has the true Urim and Aaron had to be clothed with special vestments for Thummim in the breastplate of judgment. drawing near to the Lord, as representing the people ing is given according to the lights and perfections of whose names he bore: the type of what Christ does God; and our judgment is borne upon His heart befor us in heaven, hidden in God, like the high priest fore the Lord continually; for it was a question, we in the most holy place on the great day of atonement. must always remember, not of acquiring righteousness, A priest supposes miseries, infirmities, failures; he is but of maintaining before God the cause of a failing a mediator to intercede for and represent the people people, and this, in our case, according to divine before God. By this gracious provision our wretched-righteousness, which we are made in Christ. The conness becomes the occasion, not of judgment, but of sequence is most blessed and sure. Grace is exercised, the display of God's compassion and tenderness, not merely because we return to the God we had while our great High Priest presents us to God in His perfection. The details of this appear in these types. Redemption is supposed as the ground. Priesthood is not to redeem, but to maintain those redeemed in spite of failure. The garments, &c., figure that which is real in Christ, exercising His priesthood for us. The Ephod was characteristically the priestly garment. It was made of the same materials and colours as the veil, save that no cherubim are here, for it was the emblem of Christ's essential purity and varied graces, apart from His judicial rights. Gold, too, was here, not in the veil-the emblem of divine righteousness, which has its appropriate place, when the veil was rent in Christ, the heavenly priest. It had two shoulder-pieces to it, and stones of memorial, which bore the names of the twelve tribes of Israel. There was an embroidered girdle which accompanied it, the sign of service, and a breastplate, which was to be carefully secured to the ephod, and which also bore twelve precious stones, each inscribed with the name of a tribe. Thus, if Aaron drew near to God, the weight of the people was upon his shoulders. So our government is upon Christ, in the presence of God. His glory there, His nearness to God, cannot be separated from us. He is there for us. Nor is it merely a question of His strength bearing us up before God, but in Him we find all the precious reality foreshown by the breastplate of judgment. If a ray of God's goodness and glory shines on Christ, it shines also on us, who are carried on His heart; for the heart of Christ presents us before God. It is not some special things on our part, but ourselves that He presents, according to the love which reigns between the Father and the Son. We are continually before God, who never hides His face from us. He may chastise us for our faults, that we may not lose communion with The Typology of Scripture: viewed in connexion with the entire scheme of the Divine Dispensations. By Patrick Fairbairn, Professor of Divinity, Free Church College, Aberdeen. Second Edition, much enlarged and improved, vols. i, ii. Edinburgh, T. & T. Clark, 1854. 2 The Synopsis of the Books of the Bible, vol i, Genesis to 2 Chronicles. London: T. H. Gregg, 24, Warwick Lane, Paternoster Row. No. 12. Vol L-May 1, 1857, slipped or wandered from, but to bring us back. Hence St. John does not say, if any man repent,' but "if any man sin, we have an advocate with the Father, Jesus Christ the righteous." The love Christ exercises about us springs from Himself. Thus we see, in Peter's case, it was not after his restoration, nor even when hiding for shame, that Christ said, "I have prayed for thee." It was before he fell. Christ's intercession was going on all the while. It is exercised because of our getting wrong, not because we are right. Our feebleness calls out the grace that is in Him. It may be an answer in the way of strength, or chastening, or warning, and then chastening is not needed. But in whatever way, it is of grace; and He obtains the needed blessing for us, according to the favour which God bears Him. Christ looked upon Peter, and this before Peter wept. It was just at the right moment, wrong as Peter had been. We know not what Peter might have done next; but the look sent him outside to weep. Much more is this true now for all saints; for the atonement is finished, the righteousness is accepted on high, and Christ is there to keep or set us right. He has undertaken our cause through the wilderness, where a merely righteous power could not bring us through, but rather consume us by the way. He keeps us for a memorial before the Lord continually." He sustains us according to the power of inward grace before God. He bears us all and each in a detailed way, each by name engraved on His heart. According to our particular individuality He sustains us, and God looks upon us in the fulness of the complacency He has for Christ; just as we receive a child that is sent to us, according to the affection we have for its father. This is precious, and the rather as it is the positive and divinely given provision for us in remembering, and yet counteracting our individual imperfectness. Viewed as one with. Christ, as members of His body, we are perfect but that is a totally distinct thing from His representing us before God as priest, which is expressly to meet our failures. In the one case we are |