by Daniel, can be made even by the utmost ingenuity, (and Mr M'Leod has employed a great deal upon it,) to agree with the Ottoman empire. He shall exalt himself above every other god, and speak marvellous things against the God of gods, neither shall he regard the God of his fathers, &c. All this seems to predict a more proud and lawless infidelity than even that of Mahomed. Again, we think that this king must be an individual. We do not mean to deny that a king in prophecy often means a kingdom, but in this prediction all is literal and nothing symbolical. Every king in the former part of the vision is an individual, and analogy requires that this lawless king should be similarly interpreted. Lastly, it seems to us that the prophet, after introducing the Romans under the name of the ships of Chittim,' sums up shortly the whole history of the times of the Gentiles' down to the time of the end' in v. 30-35; and that then after sketching the character of the king who shall arise at that time in v. 36-39, he carries on his history in v 40, And at the time of the end, &c.' Of course, therefore, we cannot look for this king until the time of the end shall have come.

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We were reading with considerable interest the remarks of our author upon the subsequent prophecies of Daniel, when we were suddenly startled by the following passage.

"We may briefly notice the promise given to Daniel of a participation in the predicted blessedness. But go thy way till the end be for thou shalt rest and stand iu thy lot at the end of these days.' ... A low sensual meaning suits neither the promise of the Prince of Life to Daniel, nor the glory of the inheritance of the saints in light. Will he indeed descend from heaven to occupy a lot of land in Palestine among the Jews, who shall return from Assyria, and Egypt, and the islands of the sea ?" P. 74

And, again,

"In the second and third verses, (Dan. xii.), the resurrection of the dead is declared; and it is the manner of the prophets to intersperse declarations of the resurrection and the final judgment, with their prediction of events which shall be fulfilled on earth. And are not all the judgments and deliverances of the present time preparatory to, and emblematical of, the final judgment and redemption." P. 63.

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Now this prophecy contains nothing symbolical; our author has not attempted to give every part of it an emblematical meaning: and what then is the language above quoted but simply saying, that when the Spirit says by Daniel at that time thy people shall be delivered, and many that sleep in the dust of the earth shall wake,' he does not mean what he says. We protest, too, against the style of argument he uses. We do not see any thing 'low,' or 'sensual,' or earthly,' in the literal interpretation of the promise to Daniel; but whatever may be the character of it, we feel sure that Mr McLeod, but for the prejudice he scems to entertain on this

subject, would not admit that our conceptions of the character of God's promises are to be our rule for interpreting.

We entertain strong hope, however, that our author will, at no distant day, alter his views on this point. He tells us himself, (p. 110,) that he long inclined to hold the doctrine of a spiritual restoration of the Jews. This he has now given up, and contends for a literal restoration. And, however strongly he may fight against it he will find that the literal advent of Christ before the millennium must be held, if he would be consistent, along with a literal restoration of Israel. Let us hear his arguments for the latter.

"Those who would understand the future history of the Jews, in a spiritual way, ought to show us how they would spiritualize it, and the hidden and mystical sense of each symbol, as the seven stars and the seven candlesticks are explained. What spiritual object is supposed to be denoted by the Mount of Olives, the valley of Jehoshaphat, and the country which is situated between the two seas? What are we to understand by the half of the city going into captivity, &c.? * Let those things be spiritualized upon sound and approved principles by those who deny their literal signification." Now this is excellent, but we would carry it a little farther. We say that those who contend for nothing more than a spiritual advent before the millennium are bound to show a spiritual meaning for David, king of the restored-for the feet of the Lord standing on the Mount of Olives-for the 'manifestation of his presence' when he comes to destroy the man of sin-for his reigning in Mount Zion and before his ancients gloriously." Our author, indeed, seems to be sensible of the corner into which he has run himself, for among his numerous quotations in regard to restored Israel, we scarcely find one of the many passages transferred to his pages, where Christ is said at that time to reign over them. does, however, quote the passage where the Lord is represented as coming forth to rescue his people and as standing on the Mount of Olives. Part of his comment we shall quote as a curious example of a mixed literal and spiritual interpretation: literal when it refers to Israel-spiritual when it refers to Christ.

He

"The earthquake spoken of by Zechariah may really denote a literal earthquake, from which they shall flee and Joel says the heavens and the earth shall shake. The cleaving of the Mount of Olives by a chasm running east and west, may perhaps denote the sudden and fierce discord of the combined army of the enemy.' P. 169.

Very unsatisfactory! Who does not see that it would have been far more in accordance with the principles of interpretation expressed above, to have said, the Lord, who, when ascending from the Mount of Olives, gave through the angels promise that he should, in like manner, descend, now interposes for the deliverance

of his people, and the earth quakes and the mountain cleaves at his presence. Was he afraid that this should be called a low sensual' earthly interpretation? What though it were, if it only be the true one. But surely if the Lord shall descend in the shechinah or cloud of glory, encompassed with flashing lightnings and rolling thunders, and surrounded with ten thousand of his saintsif the glorious vision shall descend on Olivet once the witness of his strong crying and tears'-if the mountain shall cleave at his presence, when with the word of his mouth he destroys the wicked one, and repentant Israel look on him whom they have piercedif, having made wars to cease unto the end of the earth, he proclaims that the tabernacle of God is with men, and seated on his throne of majesty, pavilioned as it were with light that is inaccessible and full of glory in the new Jerusalem, then descending in heaven-born radiance, he admits to the gladness of his presence his glorified saints, while the world's inhabitants bend in adoration before Him whose majesty hath not been seen on earth since the cherubic forms left the gates of Eden ;'-surely, we say, there is nothing in all this which any man whose heart is not hopelessly possessed with a sickly sentimentalism will venture to call either low, or sensual, or earthly.

ART. VI.—A Pastor's Memorial of Egypt, the Red Sea, the Wildernesses of Sin and Paran, Mount Sinai, Jerusalem, and other principal localities of the Holy Land. Visited in 1842. With brief Notes of a Route through France, Rome, Naples, Constantinople, and up the Danube. By the Rev. GEORGE FISK, LL.B., Prebendary of Lichfield, Rural Dean and Vicar of Walsall. London, 1843.

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God is now turning the eyes of the nations towards His own land. It has been lying waste and desolate-for a time almost forgotten, by all save its own far-scattered tribes, who still in their exile fondly turn their eyes towards its unforgotten dust. the heart of the Jew, the beloved city occupied the chief place of affection and honour, during ages when the world had almost ceased to remember its name.

Again and again has God turned the eyes of men in the direction of Jerusalem, from the day of its destruction down to this. Yet again and again has it fallen out of memory. This seems to have been one of the peculiar features of its doom. To lie waste and be forgotten, yet ever and anon to start up into new existence, as if to remind the world that it has not altogether ceased to be.

Sodom and Gomorrha have been buried out of sight for nearly 4000 years. No eye has yet seen their re-appearing palaces or towers. Deep beneath the roll of the melancholy waters of a tideless sea, they repose in sullen gloom, till the sea gives up its dead. Not so with Jerusalem. Never have men been allowed wholly to forget her past splendour, or lose sight of her present existence and reascending glory. Even in the middle ages, the darkest night which this world has yet seen, Jerusalem came into remembrance, and the crusading chivalry of Europe went forth with the battle-myriads,' to be God's instrument for drawing the world's eyes to the beloved city, and on their return to scatter and perpetuate through every village of Europe some memorial of its fame.

But never till of late has the attention of men been so concentrated upon Palestine. And this more manifestly than ever by God's own hand; for they who have been instruments in doing this, have been chiefly his own people. He seems as if giving his believing Israel among the Gentiles charge to search and survey the land, from Dan to Beersheba, from Damascus to Egypt, preparatory to the return of its ancient inhabitants, who are still wanderers among the nations, yet still beloved for the fathers' sakes. It becomes rather difficult now to enumerate the different travellers who have visited it; and it is a still more serious undertaking to read the works which have been published upon this subject. Our eye is continually meeting an advertisement of some new work on Palestine, either the result of some recent visit in person, or the selection and arrangement of the information accumulated by others. Jerusalem is once more lifting up its head, though as yet it is only to tell that it is in being, or at the most, to draw the eyes of men to the visions of its surpassing glory, when the Lord shall reign in Mount Sion and in Jerusalem, and before his ancients gloriously."

The heading of this article announces a new traveller and a new work on Palestine. Mr Fisk is an English clergyman, who left his parish some time ago in search of health, and bent his steps towards Jerusalem. Turning his steps first southwards, he passed rapidly through France and Italy, visiting the most noted places in those oft-visited countries. And here we cannot help remarking, that he entered more Popish mass-houses, heard more Popish sermons, and was present at more of the blasphemous ceremonies of the man of sin, than any Protestant ought ever to have ventured upon. Poor excuse, indeed, to say that he can thus testify more fully to the abominations of the Roman harlot, from having seen them with his own eyes. The presence of a Protestant is giving countenance to idolatry; and besides, his own feeling of the infinite dishonour done to God, ought to lead him to shrink from

coming near such scenes of daring blasphemy. Must we visit the dens of the gaming-house, or still deeper recesses of iniquity, in order to be enabled to bear witness against them? Take, however, his description of one of these scenes of Romish superstition, the Pope in holy week :'

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“I took my station on the south side of the high altar, amidst one of the largest assemblies I ever witnessed; and certainly, I must admit, one of the most picturesque and striking. Perhaps it would not be easy for the most vivid imagination to conceive any thing more splendid and dazzling, in its way. And there was something, too, in the season of the year, the blandness of the atmosphere without, and the brightness of the light within, that helped the mind, and stimulated the imaginative faculty. It was at about ten o'clock that the great western doors of the cathedral were thrown wide open, while the choir within sang the introductory anthem. By and by, the papal procession began to enter, advancing up the middle of the nave, which had been kept by the pontifical guards. The procession was headed by soldiers in armour, followed by a large retinue of the civil officers of the pope, in costume, and a great body of ecclesiastics, monks, friars, &c., in the various habits of their orders. Then came the patriarch of the Greek church, crowned, accompanied by several bishops of the same church, and their various officers and attendants; and after them, a very large assemblage of bishops of the Church of Rome, in their splendid and gold embroidered robes and mitres; next, a great number of cardinals in their state attire of scarlet and purple, attended by their train-bearers and other officials. It was, perhaps, half an hour before those who formed the procession had taken the several places assigned for them. A large space behind the high altar, in which stood the papal throne, was carpeted and superbly decorated with gorgeous drapery of crimson and gold, and set apart for the distinguished members of the procession, except for the cardinals, whose place was immediately about the high altar, so as to be in attendance upon the pope. As soon as all were in their places, a loud flourish of trumpets from without, responded to by another within the cathedral, announced the arrival of the sovereign-pontiff himself. Every eye was turned towards the entrance on the south side, where there is a communication with the Vatican, and soon was seen the uplifted golden cross of the pope, and next, himself, borne aloft over the heads of the people in his gilded chair of state, under a rich canopy, with fans of large dimensions made of peacock's feathers, continually waving from side to side. He wore his robes of state-white-silk and gold, and his triple crown. He sat more like an image than a living man, with his eyes for the most part closed, and occasionally moving his hauds, as if in the act of benediction. His person is far from prepossessing, however the weight of years upon his brow might entitle him to be called venerable. I should speak of his countenance as being a bad specimen of the vulgar Italian. He was soon seated on his throne behind the high altar, and received the homage of bishops and others. His triple crown was then removed from his royal brow, and forthwith offered and deposited on the high altar; and then, wearing a plain white skull-cap instead, he was arrayed no longer in royal, but in priestly vestments, for the purpose of saying mass, according to annual custom. During the whole ceremony, the pope, aged as he is, appeared like a hale and active man. The scene was certainly imposing and splendid in the extreme; but alas, no religious feeling could for a moment be connected with it."-Pp. 24, 25.

Leaving Italy, he took ship, and after coasting along some of the Mediterranean islands, he landed at Alexandria. Here, doubt