the belief in the future conversion of the Jews, but none for that of their literal restoration to Palestine. With this agrees Fairbairn in his Typology. The parts of Hengstenberg's Christology which comment on Isaiah are worthy of consultation. Some valuable hints may be drawn from Kitto's Daily Illustrations on Isaiah and the other prophets, and also from the previous volumes on Saul and David, and on Solomon and the Kings. Barnes on Isaiah may be used with advantage, though characterized by diffuseness, and sometimes commenting on phrases which were already sufficiently clear. The abridged edition is preferable. Fairbairn on Ezekiel is a recent publication of much value; it is both popular and critical in its plan.

The prophecies of Daniel are one of the battle-grounds of Biblical exegesis. The varieties of views held upon Daniel and Revelation are almost innumerable, and yet the student of the Bible will not rest satisfied till he has ascertained what the prominent opinions are, and where the difficulties lie. Stuart's is deservedly a standard work on Daniel. On the question of the seventy weeks, and the three periods, seven, sixty-two, and one (which make up the seventy), he confesses himself at a stand; unnecessarily, we think. The seventy weeks (Dan ix. 24), all acknowledge to be four hundred and ninety years, and most hold that the seven weeks (or forty-nine years) commence with the return of Ezra from Babylon, and continue to the full completion of the city of Jerusalem; the sixty-two weeks (or four hundred and thirty-four years) to the commencement of Christ's ministry; and the one week, to three and a half years after his death. A very able and satisfactory article on some of the difficult points in Daniel may be found in the seventh volume of the Christian Review. This, in agreement with Professor Stuart, holds the fourth kingdom to be that of the successors of Alexander, while Barnes, Havernick and Hengstenberg (see their works on Daniel) refer it to Rome; there are many strong arguments in favour of the former. The designations of time contained in Dan. viii, 14, and Dan. xii, 11, 12, viz.: two thousand three hundred morning-evening sacrifices, one thousand two hundred and ninety days, and one thousand three hundred and thirty-five days, are referred best to the last days of Antiochus Epiphanes.

The want of English commentaries is nowhere felt so much as on the Minor Prophets. The recent labours of scholars have been expended upon the larger books of Scripture, and the others have been neglected. Hengstenberg's late revision of his Christology gives the best comments upon these prophecies yet made; still they are

incomplete, as they elucidate chiefly the Messianic passages. Much information upon them may be gathered from the histories of that period, from introductions to the Old Testament, and from articles in Kitto's Cyclopædia, and the Reviews. Maurer's and Rosenmueller's Commentaries on the Old Testament, in easy Latin, though rationalistic, are always valuable, but especially so here. Moore on the Prophets of the Reformation, just issued, is an admirable specimen of commentary.

New Testament Prophecy. On this book (Revelation) the most diverse views are held. Professor Stuart thinks that most of the symbols find their fulfilment in the first three or four centuries. Hengstenberg spiritualizes the whole; Barnes, Lord, and Elliot, hold that almost every great event that has occurred since the time of the apostles, belongs to the fulfilment of the Book of Revelation. Stuart seems to us entirely at fault; his theory stands or falls with the question of the early or late writing of the Book of Revelation; but the best and largest number of modern critics are strongly opposed to the theory of its late composition. Again, it would seem impossible that all the events symbolized in Revelation could be accomplished in so short a period as the first three or four centuries. The arguments in Beecher's Review of Stuart in the Biblical Repository, and in an article by Cheever on the same subject, seem to us conclusive against his view. Hengstenberg's interpretation (in which he is followed by Davidson of England) is equally untenable; it is incredible, and contrary to the analogy of the prophecies of the Old Testament, that so vast a body of symbols should be employed to designate merely spiritual states and general principles. Lord, in his work on the Apocalypse, and in his Theological Journal, is admirable in claiming that the symbols should be explained in a system and according to well-defined rules, though we think his own system is greatly defective. The school to which Barnes, Lord, and Elliot belong, errs in making the Book of Revelation too close an epitome of civil and ecclesiastical history. Barnes has done much to clear up the subject; his views are not as extreme as those of most of his school of interpretation, and there seems to us more originality and discrimination than in any commentary that he has published. It would be difficult for one to read his exposition of the seven trumpets, and not believe that the fifth refers to Mohammed. On the subject of the Millennium, the commentators are divided; Lord and Winthrop holding to a personal reign of Christ and the saints on the earth, and Stuart, Barnes, and Olshausen to a reign of the risen saints with Christ in heaven.

during the Millennium, and the universal prevalence of holiness during that time on the earth; the latter view is preferable.

IV. Bible Theology, as contained in the letters of the apostles. The best preparation for the understanding of the Epistles of St. Paul is the study of Conybeare and Howson's work on Paul, Schaff's Apostolic History, and Neander's Planting and Training of the Church. On Romans, Dr. Clarke and Wesley may be studied with peculiar advantage, especially on the 7th and 9th chapters. Taken as a whole, for the general reader, the work of Dr. Turner of the Episcopalian Seminary, New-York, is the best on this book. His general treatment of the epistle is scientific and masterly, and in his doctrinal statements he is for the most part Arminian. Professor Hodge advocates the views of the old-school Calvinists, and Albert Barnes those of the new school. The critical discussions of Professor Stuart on Romans are able, but cumbersome and diffuse; his views are liberal and openly avowed; his general summaries are exact and comprehensive. On Tholuck and Olshausen we quote from another. "Tholuck. The commentaries of this eminent writer on various books of the New Testament, especially those on the Epistles to the Romans and Hebrews, exhibit the highest exegetical excellences. While he critically investigates phrases and idioms, he ascends into the pure regions of the ideas, unfolding the sense with much skill and discernment. His commentary on John is of a more popular cast. His interpretation of the Sermon on the Mount is very valuable. Olshausen. The best example of commentary on the New Testament, with which we are acquainted, has been given by this writer. It is a model of exposition unrivalled in any language. Verbal criticism is but sparingly introduced, although even here the hand of a master is apparent. He is intent, however, on higher things. He investigates the thought, traces the connection, puts himself in the same position as the writers, and views with philosophic ability the holy revelations of Christ in their comprehensive tendencies. The critical and the popular are admirably mingled. Greatly do we lament that the writer was cut off before he completed so excellent a performance." (His Commentary extends through Hebrews, making 9 vols.) The commentaries which have come from authors in England, such as Bloomfield's Greek Testament, Alford's Greek Testament, Whitby's Commentary, and Trollope's Analecta Theologica, are highly scholar-like, and, as regards doctrinal views, are generally Arminian. The commentary of Mr. Livermore, a Unitarian, though not critical, nor correct as to doctrine, is spiritedly and eloquently written the four

Introductory Essays are able pieces of composition; he is anti-Calvinistic in sentiment. On Hebrews, Turner's is again the clearest exposition, and after him, Stuart, Olshausen, Tholuck, Alford, Barnes, Trollope, and Bloomfield. For the shorter epistles, the chief dependence is upon Olshausen, Barnes, Alford, and Trollope. To Thom on Corinthians, nearly the same remarks are applicable as to Livermore on Romans. Eadie of Scotland is the author of critical commentaries on Colossians and Ephesians which have been reprinted in this country. Neander's three commentaries on Philippians, General Epistle of James, and First Epistle of John, translated by Mrs. H. C. Conant, are of a popular character, but yet deeply philosophical and discriminating.*

As many of the books mentioned above are rare, and their value not easily ascertained, we annex a list of prices, at which they can be procured by ministers: they may be had at about these rates of Gould and Lincoln, Boston:

Bibliotheca Sacra, 10 vols., $25 50; Alexander on Psalms, 3 vols., $2 75; Alexander on Isaiah, 2 vols., $1 80; Hengstenberg on Revelations, 2 vols., $2 67; do. Christology, 1 vol., new edition, $1 67; do. on Psalms, 3 vols., $5 00; Stuart on Romans, $200; do. on Hebrews, $2 25; do. on Proverbs, $0 94; do. on Ecclesiastes, 80 75; do. on Daniel, $1 87; do. on Apocalypse, 2 vols., $3 25; Bush on Genesis, 2 vols., $1 31; do. on Exodus, 2 vols., $1 12; do. on Leviticus, $0 56; do. on Joshua and Judges, each, $0 56; Hackett on Acts, $1 87; McClelland on Interpretation, $0 60; Winer's Idioms of the Greek Testament, $2 00; Nevin's Biblical Antiquities, $0 75; Jahn's Archæology, $1 75; Trench on Miracles, $1 25; do. on Parables, $1 25; do. on Greek Synonyms of New Testament, $0 56; Barnes on the New Testament, $0 60 per volume; do. on Job, $1 80; do. on Daniel, $0 90; do. on Isaiah, 2 vols., $1 80; Hug's Introduction to New Testament, $2 25; Neander on John, James, and Philippians, $1 25; Tholuck on John, $1 75; do. on Romans, $1 75; do. on Hebrews; $1 75; Turner on Romans, $1 20; do. on Hebrews, $1 00; De Wette's Introduction to Old Testament, $2 81; Kitto's Cyclopædia, 2 vols., $5 50; Fairbairn's Typology, new edition, $2 25; do. on Ezekiel, $1 65; Strong's Harmony, $2 10; Olshausen's Commentaries, 9 vols., $1 65 each; Conybeare and Howson's Life and Epistles of Paul, 2 vols., $4 50; Revised version of Peter, Revelation, &c., $0 75; Lord on Apocalypse, $1 60; Davidson's Introduction to New Testament, 3 vols., $9 50; Neander's Life of Christ, $1 60; Livermore on Romans, $0 60; Trollope's Analecta Theologica, 2 vols., $2 25; Robinson's Greek Lexicon of the New Testament, cloth binding, $3 80; Hahn's Greek Testament, $1 00; Gesenius' Hebrew Grammar, $2 00; do. Hebrew Lexicon, $4 50; Hahn's Hebrew Bible, $2 25; Winthrop's Essay on Symbols, $0 60; Turner on Prophecy, $0 60; Kurtz's Sacred History, $1 00; Coleman's Biblical Geography and History, $1 37; Schaff's History of the Apostolic Church, $2 50; Davidson's Hermeneutics, $4 00. FOURTH SERIES, VOL. VIII.-19

ART. IX.-CORRESPONDENCE.

I. RECENT FRENCH LITERATURE.

PARIS, February, 1856.

TO THE EDITOR,-THE leges silent inter arma applies to books, it seems, as well as laws. Even intellectual Paris owns the dominion of the Crimea fever, and is turned from the libraries to the newspapers; or, perhaps rather, it is looking, and only waiting for an opportunity of getting back the eyes or purses of the public. At all events, no publications of any consequence have appeared of late, and the publishers are chiefly occupied with new editions of the "French Classics."

From the few original things issued, I select, however, three or four of such as may be of most interest to your readers. The first in rank is a small volume of some 350 pages, entitled "The Future Life: History and Apology of the Christian Doctrine in a Future State." (La Vie Future. Histoire et Apologie de la Doctrine Chrétienne sur l'Autre Vie, par Th. Henri Martin.) You infer immediately that a production of such a title can, in profane France, be but the threadbare lucubration of a lazy monk or a country curé. But you are mistaken; the author is a lay professor in a college of provincial distinction, and a historian of the "Physical Sciences in Antiquity"—that is, historian in futuro, as he has not yet published. You may form some opinion of his professions from the tone and terms of the following opening:

"For three years back, without interrupting my history of the Physical Sciences in Antiquity, I have felt the need of recurring occasionally to the reading of the Holy Scriptures, in quest of the consolation become necessary to my heart. This perusal has presented me some sublime hopes of a future life, not only in the New Testament, in which they so abound, but also in the Old, wherein they occupy a lesser place, and especially the books of Moses, whereto they have often been traced. Upon this great question of the destiny of man beyond the grave, I have seen in the Bible throughout, in the fathers, in the councils, in the Catholic theology, one and the same doctrine, at once terrible and consoling, a doctrine founded upon supernatural revelation, transcending the data of reason without contradicting them, and, on the contrary, supplying their insufficiency.” -Preface.

Now, if I have any skill in seeing a wolf through a sheep's covering, the writer of this introduction is a dubious convert to the Roman Catholic fold. A convert is not usually so moderate, so measured, so cosmopolitan in his spirit, so universal in his approbation. Like Shakspeare's Jacques, this writer encounters orthodoxy everywhere, in the Bible, in the Gospel, in the fathers, in the councils. Neither Protestants, nor Catholics, nor Jansenists, nor Gallican Churchmen, then, can complain of his exclusiveness, or will decline to buy his book. And, then, the seemingly casual mention of his being a writer on the physical sciences is a stroke quite worthy of a countryman of Beaumarchais and Le Sage.

But these conjectures, from the manner of the author to his motives, are, even if well-founded, meant to give you a characteristic illustration of the situ