and illustrating what is complained of in the fine old poem of "the Soul's Errand," (variously attributed to Raleigh, Sylvester, and to Francis Davison): "Tell wit how much it wrangles In tickle points of niceness But even modern commentators display fully equal willingness to pursue elaborate researches into such mazes of controversy regarding particulars comparatively unimportant. The Rev. Dr Henry Alford, for instance, while assuming too hastily as indisputable that the Magi had been "devoted to astrology,"* and himself being ready to explain away everything that had seemed miraculous in the account of the star which had appeared to them "in the East," proceeds to adduce details of stellar phenomena which scarcely enrich the scriptural history. He attempts to give-displaying with something like scientific precision, an account of the astronomical observations made by the Magi. But, even if the computations are acknowledged to be * We find the following comment in Dr Alford's third Edition :—“ auroù rèv arriga:-This expression of the Magi, 'We have seen his star,' does not seem to point to any miraculous appearance, but to something observed in their course of their watching the heavens. We know the Magi to have been devoted to astrology! and on comparing the language of our text with this undoubted fact, I confess that appears to me the most ingenuous way, fairly to take account of that fact in our exegesis, and not so shelter ourselves from an apparent difficulty by the convenient but forced hypothesis of a miracle. Whatever supernatural agency is asserted, or may be reasonably inferred, I shall ever be found foremost to insist on its recognition, and impugn every device of rationalism or semi-rationalism; but it does not therefore follow that I should consent to attempts, however well meant, to introduce one miraculous interference where it does not appear to be borne out by the narrative."-The Greek Testament. By Henry Alford, B.D., &c. Third Edition. 1856, Notes to Matth. ii. The italics are in the original, both in the present and in the following footnote. "We learn from astronomical calculations, that a remarkable conjunction of the planets of our system took place a short time before the birth of our Lord. In the year of Rome, 747, on the 20th of May, there was a conjunction of Jupiter and Saturn in the 20th degree of the constellation Pisces, close to the first point of Aries, which was the part of the heavens noted in astrological science as that in which the signs denoted the greatest and most noble events. On the 27th of October, in the same year, another conjunction of the same planets took place, in the 16th degree of Pisces: and on the 12th of November a third, in the 15th degree of the same sign. On these two last occasions the plannets were so near, that an ordinary eye would regard them as one star of surpassing brightness." (Ideler. Handbuch der Chronologie, ii. 399 sqq., also Winer, Realworterbuch, under Stern der Weissen,' which see.) [Yes, but the eyes of those who had watched the stars, night after night, from the Chaldean plains, would not be so deceived. The gradual approximation of the stars towards conjunction could not have failed to have been perceived by the Magi, if they were, as asserted, "devoted to Astrology."] Supposing the Magi to have seen the first of these conjunctions, they saw it actually in the East; for on the 20th of May it would rise shortly before the sun. If they then took their journey, and arrived at Jerusalem in a little more than five months (the journey from Babylon took Ezra four months, see Ezra vii. 9), if they performed the route from Jerusalem to Bethlehem in the evening, as is implied, the November conjunction, in 15° of Pisces, would be before them in the correct, we scarcely think that much more additional light is thrown on the simple and beautiful narrative contained in St Matthew's 2nd chapter, than had been previously furnished by the scholastic trifling of the olden times. Thomas Adams troubled himself not with an attempt to explain the star's appearing, bythe computations of science. Always willing enough to listen to what had been said by any of the early Fathers, (as when he reminds us that St Augustine describes the star "magnifica lingua cæli, the glorious tongue of heaven,") he fails not to see in it the true light which guides us to Christ: not by sight as the Magi were guided, but by faith. "This star did prefigure the Gospel; and, indeed, for what other light directs us to Christ." It shall "The Gospel is this star, and blessed are they that follow it. bring them to the babe Jesus. God hath fixed this star in our orb; but how few are so wise as these wise men to follow it! That star was sometime hidden; this shines perpetually. It is horror and shame to speak it, -we no more esteem it than if we were weary of the sun for continual shining." .... "Be our sins never so many for number, never so heinous for nature, never so full for measure; yet the mercy of God may give us a star that shall bring us, not to the babe Jesus in a manger, but to Christ a king in his throne. Let no penitent soul despair of mercy." And after discoursing eloquently concerning the faith and obedience of the Magi, and also on the various interpretations made of their gifts of gold, frankincense, and myrrh, of which the chief is that direction of Bethlehem, coming to the meridian about 8 o'clock, PM. These circumstances would seem to form a remarkable coincidence with the history in our text (i.e. Matthew, chap. ii.) They are in no way inconsistent with the word origa, which cannot surely be pressed to its mere literal sense of one single star, but understood in its wider astrological meaning: nor is this explanation of the star directing them to Bethlehem at all repugnant to the plain words of vv. 9, 10, importing its motion from S.E. towards S. W., the direction of Bethlehem. We may further observe, that no part of the text respecting the star, asserts, or even implies, a miracle: and that the very slight apparent inconsistencies with the above explanation are no more than the report of the magi themselves, and the general belief of the age would render unavoidable. If this subservience of the superstitions of astrology to the Divine purposes be objected to, we may answer with Wetstein, Superest igitur ut illos ex regulis artis suæ hoc habuisse existimemus: quae licet certissime futilis, yzna, atque fallax esset, casu tamen aliquando in verum incidere potuit. Admirabilis hinc elucet sapientia Dei, qui hominum erroribus et sceleribus usus Josephum per scelus fratrum in Ægyptum deduxit, regem Babelis per haruspicia et sortes Judæis immisit, (Ezech. xxi. 21, 22), et magos hic per astrologiam ad Christum direxit.' It may be remarked that Abarbanel the Jew, who knew nothing of this conjunction, relates it (Maajne haschnah. cited by Münter in Ebrard, Wissensch. Kritik, p. 248) as a tradition, that no conjunction could be of mightier import than that of Jupiter and Saturn, which planets were in conjunction A.M. 2365, before the birth of Moses, in the sign of Pisces; and thence remarks that that sign was the most significant one for the Jews. From this consideration he concludes that the conjunction of these planets in that sign, in his own time (A.D. 1463), betokened the near approach of the birth of the Messiah. [So that, if his statement proves anything, it proves too much.] And as the Jews did not invent astrology, but learnt it from the Chaldeans, this idea, that a conjunction in Pisces betokened some great event in Judea, must have prevailed among Chaldean astrologers.”— (Ibid.) "they did offer gold to Christ, as being king; frankincense, as being God; myrrh, as being man, to die for the redemption of the world"— be concludes his discourse with a denunciation of the sin of covetousness, which keep so many "from the grace of God and the gates of heaven": "How this sickness grovels! How it stoops him into earth, into hell! This disease lies in men's bones. I have read of a beggar that passed by a company of rich men, and earnestly besought their alms, complaining that he had a sore disease lying in his bones, that he could not earn his living. They in charity gave him somewhat, and let him go. One amongst the rest following him, would needs know of him what that secret disease should be, seeing that outwardly he seemed to ail nothing. Quoth the beggar, 'You cannot see it, for it lies in my bones, and some call it idleness.' You see many a rich man, whose cup of wealth runs over; you wonder to see him so miserable, both to himself and others. Why, there is a disease that lies in his bones, that keeps him from working the work of charity, from relieving his distressed brethren; you may call it Covetousness. They will part with anything, so they may keep their gold. But we must give our gold too with the rest. If we offer not all, Christ will accept none. "I will end with a consolation; for who can shut up this story with a terror? The Lord will so graciously provide for his, that in their greatest extremity they shall not be destitute of comfort. Though Mary travail in her travel, for she was delivered in Bethlehem, whither she came to be taxed, (Luke ii.,) and likely wanted necessary provision for her infant and herself,-behold, God will relieve their poverty, and send them gold from the east as he once in a dearth provided for Jacob's family in Canaan, by a store of bread in Egypt. Comfort shall come when and whence we least expect it. Rocks shall yield water, ravens shall bring meat rather than we perish; even our enemies shall sustain us.* 'I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.' (Psalm xxxvii. 25.) By whom all things were made, and since have stood: To whem be praise for ever! Amen.”—(P. 12.) These practical works of Thomas Adams are a mine of wealth to thoughtful readers. The next volume of this interesting series of Puritan Divines will contain a memoir of Adams by the Rev. Dr Joseph Angus. And we are glad to learn that the one other volume which was necessary to complete Adams' works, will be given, as an addition, in the course of next year: viz., "Adams' Commentary on the 2nd Epistle of Peter." There will also be published at the same time, as additional volumes, "Burrough's Commentary on Hosea," "Jenkyn's Commentary on the Epistle of Jude," and "Daillie's Commentary on the Epistles to the Phillipians and Colossians." We Much more agreeable to the hopes of man, and much more near the truth, is this "faithful saying" of Thomas Adams, than the contemptuous indifference and sceptical sneer of Ralph Waldo Emerson in his latest work, "The Conduct of Life," where he says:-"Now and then, an amiable parson like Jung Stilling, or Robert Huntingdon, believes in a pistareen-Providence, which, whenever the good man wants a dinner, makes that somebody shall knock at his door and leave a half-dollar. But nature is no sentimentalist,-does not caress or pamper us.' -(Essay on Fate.") need only renew our expressions of high appreciation of the series. It has already secured a wide recognition. We believe the number of subscribers to be between five and six thousand. It is actually an impossibility for any single person to procure copies of every work that is to be given in this reprint. Even of those books which were hitherto attainable, the size was not uniform, the editing was inefficient, and there had been no attempt to issue them in one harmonious series, as is now being done. Moreover, the biographical Memoirs, and modernization of spelling, with the careful rectification of quotations, have materially increased the value of the writings of these Puritan Divines in their new issue. The success is, therefore, by no means surprising, and will, we doubt not, continue to increase as it deserves. NIRGENDS COLLEGE, February 1862. KARL. History of Dr Boyd's Fourth High School Class, with Biographical Sketch of Dr Boyd. By JAMES COLSTON. Edinburgh: Printed for Private Circulation by Colston and Son. 1862. AMONG the old familiar faces now "changed and sent away," there was none on which the eyes of Edinburgh High School boys rested with more loving reverence, than on that of Dr Boyd. He held his mastership in the High School of this city for 27 years, from 1829 to 1856. Throughout that period, his own pupils justly believed in him as their "decus et tutamen," their glory and defence; while the community esteemed him as the pillar and pride of the school. His talent and geniality, his erudition and his manliness, his intuitive perception of character, his wonderful skill in scholastic government and training, conspired to render him the counsellor of colleagues, the friend of parents, and the idol of their sons. Mr Colston's "History of Dr Boyd's Fourth High School Class, with Biographical Sketch of Dr Boyd," is designed as a "tribute to the memory of a beloved master," and as "a testimony of affection to the members of his class club." The plan and object of this work cannot be better described than in the following paragraphs of the "Introductory Chapter": "I have conceived the idea, that those who were members of the same class with me in the High School of Edinburgh, might desire to possess whatever interesting information could be procured respecting their ClassFellows. Since the formation of our Club, upwards of eight years ago, I have endeavoured to preserve a progressive history of the Members of the Class in my Register, but I have found it considerably defective. Accord ingly, it occurred to me, that by an extraordinary effort, with a definite object in view, I might be enabled to obtain some intelligence regarding those of whom I had lost all trace, and fuller information than I already possessed regarding others. The mere production of my Register, for a few hours, at the Annual Dinner, does not afford to the Members of the Club that satis factory perusal which they might desire at quieter moments in their own homes. Impressed with these views, I became persuaded, that I could not communicate the information I had succeeded in acquiring in a better form than that which it now assumes. Hence the appearance of this volume. "With the view of rendering it complete, I have divided the History of the Class into three parts. "In the first part, I have reproduced each year's Class List, alphabeti cally arranged, with Prize Lists, opinions of the press, &c. "In the second part, I have supplied a History of our Class Club, and a short account of the first Dinner given by us to our late lamented Preceptor; I have recorded the days when our Annual Gatherings took place, and reprinted the Reports which have been circulated each year among the Members, &c. "In the third part, I have furnished the Register of the Members of the Class, during the whole or any part of the four Sessions, alphabetically arranged, with their present vocation, address, and other interesting memoranda. "To all this I have prefixed a Biographical Sketch of our late master, in which I have endeavoured to recall some reminiscences of High School days. These four separate records, with the beautiful engraving of the High School, and the striking and characteristic Portrait of Dr Boyd (the latter of which was engraved expressly for this work by our old Class-Fellow, Mr GEORGE AIKMAN, junr., from a photograph by Mr HENDERSON, taken several years ago), complete the volume. "With the view of rendering the work as authentic as possible, I have requested detailed information from each of my Class-Fellows; and the prompt and hearty manner in which they have generally responded, affords me the full assurance that I have their approval of the little work which I have undertaken. In several cases, when unable to obtain information from the gentlemen themselves, I have been obliged to resort to the most authentic sources within my reach." From the biography of Dr Boyd we extract the following passage as illustrative of the principal incidents both in his personal history, and in his professional career : "BIOGRAPHICAL SKETCH Of Dr Boyd. "Dr James Boyd was born in Paisley, on the 24th December 1795. His father, who was a glover by trade, had eleven other children, all of whom predeceased Dr Boyd. The elements of his education he received in the town of his birth; but, as circumstances had caused his father to remove his family to Glasgow when his son James was in his eighth year, his future studies were prosecuted in that city. In due time he entered the University there, and by a sedulous cultivation of those talents which he possessed, he soon gained some of the highest honours in the Humanity, Greek, and Philosophical Classes. Among these honours may be specially mentioned the Blackstone Prize, which is awarded to the best Latin scholar of the year, and for which he was fortunate enough to be the successful competitor. After taking the degree of Master of Arts, he devoted himself for two years to the study of medicine, with the view of graduating in this particular branch of science; and during the time he attended the medical classes, he is said to have attained considerable proficiency. Eventually, however, he abandoned this pursuit, and entered the Divinity Hall of the University of Glasgow. Here he remained till he had completed the regular curriculum required by the Theological Faculty, and he was licensed to preach the Gospel, by the Presbytery of Dumbarton, during the month of May 1822. may be mentioned that, at the early age of fourteen, and while passing It |