This may be granted; but that, in an emblematical action, a day may answer to a year, is shown by the passage in the prophecies of Ezekiel (chap. iv. 6), which Dr. Davidson has in vain attempted to invalidate:-"Thou shalt lie again on thy right side forty days. I have appointed thee each day for a year." No argument, he contends, can be grounded upon this instance, because, in another case (Isa. xx. 2), the prophet Isaiah was ordered to walk barefoot three years, as a sign of a three years' captivity of the Egyptians. Lowth supposes that the original reading was, three days; and "that the prophet was ordered to walk so for three days, to denote the accomplishment of the event in three years, or a day for a year, according to the prophetical rule, Numb. xiv. 34; Ezek. iv. 6." And he is supported in this conjecture by other learned critics. But Dr. Davidson rules, that the text must stand as it is. Be it so. How does the correspondence of three years to three years, in this symbolical action, invalidate the argument founded on the correspondence of three days to three years in the case of Ezekiel? In the other passage referred to by Lowth, the children of Israel are sentenced to wander in the wilderness forty years, "after the number of the days in which "they" searched the land, even forty days, a day for a year." We lay no great stress upon this Divinely ordained correspondence of years to days, because there is nothing mystical in the passage. If, however, as in the case of Ezekiel, a day is made to answer, in the emblematical action, to a year in the fulfilment of the prediction, as a type answers to its antitype, is it wholly incredible, that a day, in symbolical prophecy, should correspond in like manner to an historical year in its fulfilment? Dr. Davidson tries to dispose of the argument by saying, that "the one is a case of representation, in which a real thing represents a real thing; whereas the other is a case of interpretation, in which the word day is at once taken to mean a year." This is a misapprehension. The word "day," means a day in the prediction relating to the Witnesses, just as the word witness means witness, and the number two means two; and if the word day did not mean a day, it could not represent a year. There is no question as to the interpretation of the word, but only as to the import of the prediction. (To be concluded in our next.) THE CLOSE OF 1851. TIME's rapid stream, so swift and strong, Is bearing all of us along Quickly, though silently; And eighteen-hundred-fifty-one, Poetry. This year, the child of hopes and fears, Its hopes have blossomed, and are gone- Like mists before the day. Some stars have left our lower sphere, To cheer us with their light.- Is there not many a homestead bower, Where death has plucked some cherished flower, And laid the loved one dead? Then ere the old year pass away, And watched us all our days. With fervent prayer for grace; C. D. Review of Religious Publications. New College, LONDON. The Introductory | THIS volume, as an historical document, will be the memento of an event which is destined to tell upon Protestant Nonconformity for ages and generations yet to come. The opening of a new college, for the education of a portion of our rising ministry, is, indeed, a pregnant occurrence, upon which holy angels look down with an intense and benevolent concern. If the hallowed Institution shall subserve its main design, it will have a memorial in the great Day, and in an approaching Eternity, far more durable than any of the compositions, however valuable, with which even our most distinguished men have greeted its opening for the reception of its interesting inmates. We cannot look upon New College but with feelings of profound gratitude to God. It furnishes a striking example of the happy effect of union, in the accomplishment of a great object. The representatives of three colleges have agreed, we think wisely, to combine their resources, in order to build up one large collegiate Institution, in the Metropolis, for the education of the Congregational ministry. The result is, that New College is the standing proof of minor interests sacrificed at the shrine of charity;--and we doubt not that its future history and arrangements will prove that the step has been as economical as the policy has been wise and generous, reflecting equal credit on all parties concerned in bringing about so desirable an issue. Who that looks upon New College with the eye of a Christian philanthropist, does not offer up a prayer to God, that it may continually repose under the shadow of his wing, -that it may be a healthful fountain whence waters may issue to refresh the city of God, -that its tutors may be men "full of faith and of the Holy Ghost,"-and that the youthful Ministers trained beneath its roof may, by God's blessing, give a powerful impulse to the Christianity of the age? into anything like an elaborate critique upon the entire volume before us. Our space forbids; and some of the topics discussed by the Lecturers do not fall immediately within our province. We shall, therefore, content ourselves with brief characteristic notices of five of the Professors' Lectures;-and reserve the largest space for the President's masterly dis. course "On the Inspiration of the Scriptures." Mr. Binney's address to the students, which stands last in the volume, must not be overlooked. It was, indeed, worthy of himself and the occasion;-and is an impressive appeal to the Theological Student upon the cultivation of that inner spiritual life, without which his professional attainments, and his good standing with the churches, will be but a snare and a curse. We do not remember before to have seen this momentous topic so forcibly handled. In his own best way he urges home his appeals to the hearts of young ministers, in a way calculated to conciliate their good-will, and to seize on their most deeply cherished convictions. We could wish to see a copy of this address in the hands of every Theological Student throughout the kingdom. We think, by the Divine blessing, it would minister largely to the growth of piety; and, after all, this is the strength of our Ministry. Dr. William Smith's Introductory Lecture, on the "History of Classical Learning," affords indication of deep and critical research, in a department of knowledge in which he has but few rivals. The early part of the Lecture is a fine specimen of the condensation of a vast theme,-such a dexterous and accurate abridgment as could only have been supplied by a scholar possessing large resources. Dr. Smith's concluding counsels to those who would hope to reach eminence in classical knowledge are equally wise and appropriate. He reminds his Pupils" that the great work of acquiring knowledge must be performed by themselves;" that they must "pursue their studies with an earnest spirit, and in accordance with a settled plau;" and that they must "love and pursue knowledge for its own sake." We have read Professor Nenner's well-digested Lecture on "The Exegesis of the Old Testament," with great delight. It is a ster We may conscientiously affirm that appear ances and prospects are very promising. The opening services were, in all respects, so auspicious, that we cannot but regard them as an augury of the happy future. It was fit-ling composition; and, German as he is, we ting that the Lectures delivered on that memorable occasion should be published, in the first instance, in a single volume;-though, in regard to some of them, we could wish to see them in separate tracts, and published in the cheapest possible form. It will not be expected that we should enter do not detect a single doubtful phrase in the No the Hebrew Professor is a great acquisition | to New College. Professor Philip Smith holds the two chairs, in New College, of Ecclesiastical History and Mathematics; but, for good reasons assigned by him, he chose to restrict his opening Lecture to "The Study of Mathematics." Those who are acquainted with the characteristics of his mind will not be surprised to hear that he has dealt with his subject in a manner calculated to settle for ever, if it was not settled before, the much agitated question of how far the study of pure Mathematics contributed to general mental improvement, apart from the practical uses of Mathematics in their application to the various branches of Natural Science. We think Mr. Smith has triumphantly established his claim on behalf of Mathematics, not only in reference to a liberal education generally, but more particularly in reference to the education of our Christian Pastors. We should like to quote from the pages of this luminous Essay. "There are," observes Mr. Smith, "direct and essential bearings of Pure Mathematics on Theology. The necessary truths, which lie at the foundation of the former, cannot but prepare the mind for the clearer conception of the necessary truths which are the first objects of the latter; nay, they lead directly to them, as the existence of even so much as one Necessary Truth implies a Necessary Source of all truth. The same may be said of the Certainty of Procedure and the Permanence of Law. Moreover, in Theology, as in all science, the habit of calm, stern reasoning is most important; and, above all, when we have to approach a subject where human passion has been at work for ages to obscure truth, is it not well to have been trained in reasonings from which all passion is excluded?" We reckon this a very valuable Lecture, deserving of general notice from men of cultivated minds. Dr. Lankester's Lecture, "On Natural History Sciences," is a production affording abundant evidence that the respected Professor is not behind the age, in the departments of human knowledge which he has undertaken to teach; and that he has the power, not always possessed, of conveying aptly and forcibly to the minds of his Pupils the information which he possesses. His Lecture is a fine, clear comment upon the branches of study to which his chair is devoted; and concludes with some most pertinent remarks on the value of scientific knowledge to the Christian Minister who would keep his standing in the age in which we live. Mr. Godwin, whose value as an Instructor of the rising ministry has long been known and appreciated, has taken for his subject the "Earliest Form of Christianity." It is properly, as are the other Lectures in this volume, an Introduction to his course, viz., "the Criticism and Interpretation of the New Testament," a department in which we have reason to believe he excels. His Lecture is full of rich thought, expressed in simple and beautiful language. Its concluding sentences will fairly exhibit its true character. "The preservation of Christianity," observes the Lecturer, "in the world is owing to the preservation of these books (the Christian Scriptures); and we who have the collected statements and testimonies of all the Evangelists may obtain a knowledge of Christ more complete than any of the first disciples had; and a conviction of the reality of his works, and the divinity of his mission, not less certain than theirs who themselves witnessed his miracles and listened to his instructions. But as a distant prospect of the mountains, from which streams descend to fertilize many lands, is enough to convince us that they were not erected by man; and as we know, by merely looking at it, that the sun which illumines the world was not lighted up and fixed in the firmament by hands like ours; so a general view of Christianity is sufficient to prove that it is of God, and not of man; to produce the confidence through which it becomes the power of God to salvation; and to show that it is a gospel, glad tidings of great joy for all people, which should awaken in every human heart a response to the angels' song-Glory to God in the highest, and on earth peace, good-will toward men.'' But we hasten now to make a few observations on Dr. Harris's powerful Lecture on "The Inspiration of Scripture." At any time, and especially in these times, when the Bible is treated with such levity and contempt, by men affecting high critical research, such a Discourse from the President of an orthodox College would be a fitting homage to the claims of the age. It refreshes our spirit to find that, from so many quarters, men of God are addressing themselves with zeal to the elucidation and defence of inspired truth, and that recent attacks upon the inspiration of Scripture are only multiplying the weapons by which the true Israel of God are to go forth and do battle against the uncircumcised Philistines. The President of New College has felt himself called upon to make bis contribution to the holy war which is now waging against the enemies of the gospel. And, with his accustomed sagacity, he has adapted his ingenious and telling Essay to meet the specific forms of assault now prevalent in sceptical circles;-which have been derived, we may say, borrowed-in some instances plagiarized - from the Neological school of Germany. Dr. Harris shows that he well understands his antagonists, that he is familiar with their modes of attack, and that he is prepared to meet them, in the fair field of sound argument, without anger or dismay. A calmer defence of truth was never written; and anything so conclusive, within the same limits, it would be difficult, perhaps, to find. "Time was," observes our author, "when our religious differences related chiefly to the meaning of a text, or to the claims of a single doctrine. Christians united generally in regarding tradition, reason, and devout emotion, only as important helps in ascertaining the claims and the meaning of the holy book, not as of co-ordinate authority with the book itself in its own peculiar domain. Tradition now assumes to supplement the Bible; and forthwith Tractarianism appears with another revelation. Reason, not satisfied with interpreting the book, assumes to be its judge; and, with the appearance of Rationalism revelation disappears. Emotion, inward experience, under various names, assuming to be, not the mere light in which truth is to be studied, but as truth itself, gives birth to a pious mysticism, which modifies revelation at pleasure. In other words, the claims of the Bible itself are now brought in question, and consequently, the Divine authority of all texts and doctrines alike. Every divergent view gives birth to a sect. Eager sympathy is shown with every new theory on the subject; and a readiness to adopt it, on two conditions, that it does not openly avow an infidel tendency, and that it makes itself attractive by an air of learning or philosophy, or especially of genius." * * * "One can penetrate the essences of things, and to whom even the senses are almost an incumbrance? What need, at least, of Divine attestation, when he receives truth only as it harmonizes with his own consciousness and spiritual discernment, and when this internal accordance is his only ground of certainty? thus evading responsibility, and denying the authority of an objective revelation. Inspiration with him is not unique or specific, but generic. It is a natural and necessary part of the human economy. And not being miraculous, but providential, there is no reason whatever, but such as belong to his temperament and to the age in which he lives, why his own illumination should not eclipse all the lights of the past." These are fair samples of the errors against which we have to contend in the present age, and to counteract which Dr. Harris has made the present valuable contribution. The outline of thought in this Lecture is very lucid, and remarkably telling. He addresses himself to four vital points: The Biblical Idea of Inspiration,—the evidence existing to corroborate its claim,-the duty of accepting no theory in contravention or limitation of the Biblical idea of inspiration, which does not rest on authority equal to that of the Bible itself, -and the amount of deference due to an authority which thus comes before us with a revelation, an inspiration, and evidence, the miraculous character of which proves both to be from heaven. All these topics are handled with equal perspicuity and power. We lament that, in our limited space, we cannot possibly do justice to the author, or present anything like a full representation of his logical accuracy in dealing with the great question of inspiration. On the Biblical idea of inspiration we have the following convincing remarks :— of the most decided forms in which this selfsufficient spirit proclaims itself, in connection with our present subject, is that of ignoring the Bible altogether, as a book superannuated and outstript. The religion of human nature is placed above that of the New Testament, and arrayed against it. Man, having unconsciously appropriated many of the truths of "We submit that one of the first facts revelation, announces them as the cogitations which the Bible brings to our notice on this of his own reason. It says much, indeed, for subject is, that inspiration is something distinct the divinely adapted and congenial nature of from, and additional to, revelation. the truths which can thus noiselessly blend transmission of truth from the Divine mind, with the activity of the human mind in its through prophet or apostle, to the general best moments, as if they were its own off- human mind, the following steps are conspring; but it says little for man's self-know-ceivable:-the objective truth brought, in ledge, or his knowledge of history, which can thus allow him to mistake the whispers of heaven for his own thoughts." How humblingly true is the following estimate of these assailants of the Bible! "The foremost of the parties in question do not appear to be prodigies either of intellect or of moral excellence, yet the great problems of antiquity are among the easiest of their themes, and all their solutions are delivered as oracles." * "The same spirit of self-sufficiency also opposes the light within to the light without. What need of external aid for a spiritual clairvoyant,—a being who In the whatever way, before the mind of the internuncius,-the subjective influence, and the consequent state of mind, which possibly may be necessary in order to the right apprehension and reception of that truth,-and the influence requisite for his correct impartation of that truth to others, either orally or by writing. Here are three steps,-the objective truth presented,-the subjective illumination in which it is seen, also coming from without, and the influence which secures its transmission to others. "In the Divine proclamation on the banks of the Jordan, and the Mount of transfigura tion, "This is my beloved Son," we have an example of the first step. A revelation was made, in the sense of a presentation of objective truth, of which none probably at the time fully apprehended the grand spiritual import. The declaration contained a truth, unknown before, from the revealing God. In the subsequent confession of Peter, "Thou art the Christ, the Son of the living God," we have an instance of the second, superadded to and including the first; "For flesh and blood hath not revealed it unto thee (said our Lord), but my Father which is in heaven." The same two elements are combined and included in the declaration of the Apostle Paul, "It pleased God to reveal his Son (ev uoì) in me." While all the three elements are included in the statement of the apostle Peter, that "Holy men of God spake as they were moved by the Holy Ghost;" they not only had certain Divine truths presented to them; they were, in some instances, supernaturally enabled to understand them; and they were then moved by the Holy Ghost to impart the burden of the Lord to others. Now, in apparent oblivion of these distinctions, the second of these conditions has been recently magnified to a degree which threatens to absorb both the first and the third. It has been more than implied that the grand phenomenon of the process consists in the clear intellectual view of the prophet or apostle-that it lies in a state of peculiar mental elevation. We freely admit that objective truth constitutes a revelation to a mind only in proportion as its terms are intelligible, and as its disclosures are actually understood. But equally undeniable is it that a given state of mind, however susceptible or elevated, is not, by itself, a revelation, but only the means for receiving it. The power to read is not itself a book. Hunger does not originate food. The eye does not create the objects of perception. Let the most perfect organ of sight be opened on an objectless void, it will see nothing; and equally in vain will the keenest mental vision be strained in the absence of all objective information. If the sun is to be seen, the presence of its own light is not less necessary than the presence of the eye with which to behold it. tion of the truth, it may be that nothing more was necessary than to continue it in that state, in order to the impartation of that truth to others: it may be, that is, that an additional Divine act would have been requisite, not to secure the fitness of the chosen agent for reporting the truth, but to destroy that fitness. This, however, is and must be a secret for ever sealed from the eye of our philosophy. That on which we insist is this, that if all that is Divine in the process of transmission stops at the moment of the prophet's or apostle's own reception of the truth, or if its continuance beyond that point be even left uncertain, his message can be received by others only as human, and not as a Divine communication; for we have to do with it, not as it exists in the mind of the prophet or apostle, but as it lies on the sacred page."-pp. 9-11. But we must leave these clear and interesting distinctions to speak for themselves; and content ourselves with quoting only one additional passage, in which the author exposes the insincere and hollow compliments paid to the Bible by modern sceptics, as contradistinguished to the infidels of the last age. "Very different" (quoting the words of modern assailants of inspiration) "is this form of antagonism to the received claims of the Bible, from that of the old infidelity. While its advocates would be politely horrified at the coarse idea of branding the sacred book as an imposture, they yet limit their admiration to its literary esthetic excellence, or divide the spiritual homage which they render it with a number of other books. The miracles of the Hebrew legislators are allowed, provided they may essay to do the same with their enchantments.' The highest seat in the temple may be reserved for Christ, but then that temple must be a pantheon. Faith and spirituality, divinity and revelation, grace and illumination, are terms which, so far from being ignored, are ever on their lips; but, then, it is faith with no historical basis,a faith in themselves and in humanity rather than in God; it is a spirituality of taste and æsthetic sentimentalism; a God without personality; a revelation which admits of counterrevelation; grace which has nothing to do with the extinction of guilt; and illumination of excitement not depending on a Divine stimulus. The fire of the altar is taken to the temple are used for an ordinary banquet." "But if the Divine presentation of truth, and the inspired power of receiving it, be both alike necessary conditions of Divine revela-kindle a common hearth, and the vessels of tion to a prophet or an apostle, equally necessary is the inspired power of imparting it, if the revelation is to be Divine when it reaches us. The supernatural influence implied in imparting may be only the extension of that which is involved in receiving ;-the same in kind, only with a different manifestation. Indeed, granting that the mind was brought into a peculiar state for the percep In this masterly way does Dr. Harris deal with the cant of the age. He has not left it an inch of ground on which to stand. We should hope that some of the advocates of the emotional scheme would feel ashamed of their writings, and be prepared, in homage to Christ, to burn their books. One thing is certain, the advocates of a plenary inspira |