But America, practically, is a Protestant nation; and wherever Protestantism, truly so called, exists, there will be both independence and activity of thought on religious subjects. So far as invention and discovery, indeed, are implied in the notion of an original literature, so far not only is America, but the mother-country, destitute of one in this particular branch. The Christian religion is a religion not of human philosophy, which is capable of inventive progression; but of divine revelation, in which the truth is in the first instance communicated,communicated to man, not discovered by him; and, therefore, the subsequent literature will be one, not of improvement on the original, but of nearer approximation to its exalted level, a literature of developement and exposition. Such is the religious literature of England. Its characteristics are not those of original discovery, but of intellectual power applied to the elucidation of a subject already given. And in this respect, even while America, in one sense, pursues the general track marked by the writers of the parent state, in another she furnishes writers so far original, that they have evidently thought for themselves on the common subject of remark, and have published their own conclusions as the result.

In one respect, indeed, and that a most important one, the American writers have been influenced by their Anglo-Saxon origin. They have evidently had much intercourse with Germany; perhaps, in proportion to the extent of their literature, more than England has had. But while they have availed themselves of that plodding, that minute and untiring, industry, which is one of the characteristics of the Teutonic mind, they have carefully avoided that metaphysical mysticism which is another of its characteristics, and which has made so much of the religious literature of Germany destructively sceptical. The religious writers of America begin to showand, without any national prejudice, we thankfully hail the exhibition the minute and comprehensive re

search of Germany, with the orthodoxy and evangelism of England. Americans have published religious works which, though not issuing from an original literature, come evidently from original thinkers, who are enabled to be at once vigorous and correct. Great and diversified as has been the opposition with which it has had to contend, yet the holy influence of the truth which the pilgrim fathers carried with them, not only still exists and operates, but manifests itself decidedly and extensively.

For such expressions of original thought as we thus contemplate, it is not necessary that the published works be voluminous. They may be equally apparent in small essays on detached subjects. Nor are these to be considered as of inferior value. There is a sense in which truth is one; but, in another sense, it is constituted by numerous and minute details. Systematic exhibitions of truth are important; but so, likewise, are expositions or establishments of distinct, though it may be minute, portions of it. And, in this particular department of labour, religious America has done well. We have often-and with not only pleasure, but thankfulness-read papers which, for their size, were as manifestive of original power as any similar expressions of English thought.

But let us come to the volume before us, and which has suggested these introductory remarks. Dr. Robinson, the editor, is well and honourably known in England, by his publications in several important departments of religious literature. His "Researches in Palestine," especially, furnish a work which, in its kind, is not surpassed by any in the compass of the English language; combining the interest always felt in a well-told tale of travel, and the value attached to accurate biblical criticism on subjects of paramount importance. But, while Dr. Robinson is the editor of the entire work, and the author of some of its most important portions, he is seconded by contributors of whom it is no slight praise to say, that

their names are as well and as honourably known as his. We need only mention, just now, the names of Wayland, and Moses Stuart.

We shall, in the first place, state the contents of the volume, (which was originally published in three consecutive parts,) and then call the attention of the reader to a few miscellaneous extracts and observations.

Part First contains three articles. I. Researches in Palestine. Compiled by the Editor from various Communications, received at different Times, from the Rev. Eli Smith, and the Rev. S. Wolcott. With a Map of the Country around the Sources of the Jordan. II. Sketches of Angelology in the Old and New Testaments. By Professor Stuart. III. The reputed Site of the holy Sepulchre. By the Editor. In reply to Allegations contained in the Oxford "Essay on the Ecclesiastical Miracles."-To these are added three pages of "Corrections and Additions."

Part Second contains seven articles. I. The Druses of Mount Lebanon. II. On the Manuscripts and Editions of the Greek New Testament. By Professor Stuart. Including a Notice of Hahn's Edition, reprinted in New-York. III. Marriage of a Wife's Sister. The Biblical Argument. By the Editor. IV. The Doctrine of Expediency. By President Wayland. V. The Number of the Beast in the Apocalypse. By Professor Stuart. VI. Biographical Notices of Gesenius and Nordheimer. By the Editor. VII. The Works of President Edwards. Notice by the Editor.

Part Third contains seven articles, together with an Index to the whole work. I. The Jewish War under Trajan and Hadrian. By the late Bishop Muenter. Translated from the German, by W. W. Turner. II. The White Stone of the Apocalypse: Exegesis of Rev. ii. 17. By Professor Stuart. III. A Visit to Antipatris. By the Rev. Eli Smith. IV. The Lord's Supper in the Corinthian Church: Remarks on 1 Cor. xi. 17-34. By Professor Stuart.

V. The Coming of Christ, as announced in Matt. xxiv. 29-31. VI. An ancient Temple on Mount Lebanon. Described by the Rev. Eli Smith. VII. Notes on Biblical Geography. By the Editor.

This list of contents will serve not only to show, to those who might inquire concerning it, the general nature of the work, and the particular character of the subjects which are examined in it; but likewise to suggest, to the biblical student, that the field of study opening before him is most extensive, comprising a large number and variety of important topics. Perhaps one of the most hopeful features of the day is that which is furnished by the fact, that Ministers of religion are more than ever expected to be sound expositors of the word of God. It begins to be regarded as a settled point, that it is not enough for the Preacher to be an eloquent orator, or an able defender of some theological system it is expected that he should be well acquainted with the holy Scriptures, and so skilful in opening and applying them, as that it shall be apparent that, according to the best of his knowledge and judgment, he communicates to his hearers that which he believes he has learned, not from man, but from God. Not even he who can give in his discourses well-arranged plans, suggested by particular and separate texts, will give general and complete satisfaction, unless it is perceived that his study of texts is but a portion of his study of the entire sacred volume. The day seems to be passing away,-and great is our thankfulness and joy that this appears to be the case,in which quotations, whether from the Bible, or from the writings of antiquity which time has spared, give satisfaction by being presented in the form of insulated sentences, detached from their natural connexion, and deriving no significance from the unbroken current of thought of which each is only a portion. The intended meaning of the writer is required, and the explanation of the whole is assumed to be necessary for the right explanation of the

various parts of which it is composed. This is a good sign, and even though it should produce some temporary inconvenience, or impose on the members of the Christian church some additional labours, eventually its results must be most beneficial. There is something more valuable than even that agreement of hearts which is produced by the extensively-prevailing influence of divine love; and that is, the additional agreement of judgment, produced by the more distinct and uniform perception of divine truth. The word of God is neither meaningless nor enigmatical; and in proportion as it is studied intently, honestly, and as a whole, with much prayer for the sanctification and guidance of the Spirit of truth, and a willingness-nay, an earnest desire -to know what God has been pleased in this particular form to communicate, just in proportion as the word of God is thus studied, will men move in that direction, which will bring them, ultimately, to "be perfectly joined together in the same mind and in the same judgment." There were, in ancient times, mighty conquerors who confounded with peace the solitude which their devastations had occasioned; and there have been theological dominations which have mistaken the apathy of an ignorant and implicit faith for that true uniformity of acknowledgment which arises from the enlightened and common perception of immutable and perfect truth. The first movements of awaking from that apathy may be various; and when motives merely human operate, they may be as erratic as they are various. The errancy is to be cured, not by restoring the apathy, but by regulating the movement. There is even upon earth a Zion of truth; and they who inquire the way to it, with their faces thitherward, may be assured that, as they approach to a common centre, they shall approach nearer and nearer to each other. At first, and accidentally, the study of the Bible, even as the Bible, may appear to produce dissensions; but this is but for a time. "All thy children shall be

taught of God, and great shall be the peace of thy children.”

In reference to the volume before us, we scarcely need to say, that the authors of its different articles do not speak in the character of judges, pronouncing a final sentence, from which there is to be no appeal. At the same time, it is due to them to add, that neither do they appear in the character of one-sided advocates, whose only object is to collect together all that may be said in favour of some proposition previously laid down, omitting what really exists of a different character, the connexion of which, with the rest, would greatly modify the conclusion. They write like honest inquirers after truth, for the purpose of assisting those who are, in this respect, influenced by a disposition similar to their own. We do not profess ourselves to agree with them on all the topics which they have brought forward; but we have read the several articles with profit, as well as pleasure.

The geographical and historical articles are particularly valuable; and to one of them-the third, in Part First-we would especially direct the reader's attention.

The subject of the article to which we refer is, "The reputed Site of the holy Sepulchre: in Reply to Allegations contained in the Oxford Essay on the Ecclesiastical Miracles.' This Essay is prefixed by Mr. Newman to his translation of a portion of the history of the early church, by Fleury. To this Essay its author has attributed so much importance, as to publish it in a separate form. His followers, too, seem to consider it in the same light. Not long ago, a letter appeared in the "Times" newspaper, in which the writer spoke of relics evidently with a decidedly Protestant feeling. A rejoinder, however, soon appeared in the same paper; the writer of which protests against the use of such language, and directs those who wish to think correctly on the subject, to read Mr. Newman's Essay. In this Essay the author was obliged to take notice of those parts of Dr. Robinson's "Researches in Palestine," in which he

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refers to the present situation of the monuments of the crucifixion and entombment of our Lord, as their site was supposed to be determined by the miraculous "discovery of the true cross" by the Empress Helena, the mother of Constantine. cording to that discovery, these sites are at present within the city; whereas Christ, it is well known, suffered without. Dr. Robinson, by close observation and admeasurement, proves that these miraculously-discovered places always were within the walls of Jerusalem, and could not have been otherwise. Mr. Newman opposes to this matter-offact demonstration only the old reference to traditionary legends, and sneers, in passing, at the demonstrator as one of those acute and ingenious persons who traverse Jerusalem with their measuring tape." On this Dr. Robinson remarks:

"These 'measuring-tapes,' I am aware, are sometimes very inconvenient things, when applied to the testimony of the whole ancient church, which, according to the Essayist, ought to be regarded as infallible; and I can therefore make allowance for this sneer on the part of one, who thus shows himself ready to believe any testimony, provided it be old enough, in opposition to that of his own senses. Yet, after all, the plain old English common sense, and especially that of Protestants, will probably prefer the evidence of the measuring-tape to that of St. Ambrose, or even of St. Helena."

(Page 172.)

The topographical argument in the "Researches" is, of course, not one that admits of abridgment. We can only say, that, in the present paper, (to which forty-eight pages are devoted,) the Editor dispassionately reviews the whole case, and we think fully confirms his forestated conclusion. Mr. Newman, indeed, talks of the antecedent probability there is, that they who lived near the spot, and only three hundred years after the events had occurred, were more likely to be right than those who came from a remote part of the earth, and lived eighteen hundred years after the events. Dr. Robinson replies :

"But, in order to put this antecedent probability in favour of Helena's selection to the test, let us apply the same principle to some other parallel cases. In the vicinity of the Convent at Mount Sinai, there have been pointed out to all travellers for many centuries, not only the places where Aaron cast the golden calf, and Moses broke the tables of the law, and the sites of other like events, but also the spot where the earth opened and swallowed up Korah, Dathan, and Abiram, with their followers. Now, the Monks, though not natives, spend their lives in the place; and there has been a long succession of them, even from the same fourth century to the present time, through whom this tradition has doubt less been handed down. They, therefore, are fifteen hundred years nearer than we to this topographical fact;' and lived upon the spot, while we are 'antipodes.' There is here, therefore,

an

'extreme improbability' that they should have fixed upon this site in question, unless it were the true site.' But it so happens, that, according to the Scriptures, this miraculous occurrence took place after the Israelites had reached Kadesh, eleven days' journey from Horeb and Sinai. (Num. xvi. compared with Num. xiii. 26, and Deut. i. 2.) In like manner, the Crusaders found Beersheba, the southernmost city of Palestine at Beit Jiboin, a point considerably north of Hebron and Gaza. Now they were at least seven centuries nearer to the topographical fact' than we, and lived long in the land; but will the Essayist, on this account, receive their testimony as even slightly probable? The via dolo rosa, too, with its stations commencing at the house of Pilate, is universally received in the Oriental and Latin Churches; imitations of it are found throughout Europe; and one of the most important relics in the city of Rome is the flight of stairs from the said house of Pilate up which, for centuries, all the faithful have painfully crawled upon their knees. Is not here an 'extreme probability of truth? Yet, so far at

least as the reputed house of Pilate is concerned, which also goes back to the fourth century, the site pointed out is that of the main fortress of Antonia, on the north-west corner of the temple; where we know that the Roman armies, during the siege of the temple, levelled every thing to the ground, and even dug away the rock itself in making their approaches. Whence then this holy staircase?" (Page 175.)

We give another specimen of Dr. Robinson's method of dealing with these antecedent probability" cases:

66

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"Again, Eusebius describes the position of the field of blood, Aceldama, as on the north of Zion. He was an eyewitness, and unquestionably gives the current opinion of the church in his day, including, probably, those same tives' who aided Helena in her search for the sepulchre. Yet, sixty or seventy years afterwards, Jerome comes and reverses the position, placing Aceldama on the south of Zion, where it remains unto the present day. Now here is the main witness in respect to the sepulchre, testifying with equal directness as to the location of Aceldama; yet in less than a century the whole church just sets aside his testimony on this point, and adopts another position. Where then in this case does the extreme probability' lie? with Eusebius and the whole church in A. D. 330, or with Jerome and the whole church, in A. D. 400? The truth is, that the Onomasticon of these two Fathers is a record of the traditions and opinions current in their day, as to the biblical topography of the Holy City and Holy Land; but these traditions and opinions must be sifted and proved in the same manner as all others. The

testimony of these writers, and through

them that of the church, cannot surely stand against measuring-tapes and topographical impossibilities; and just so is it with the testimony respecting the holy sepulchre." (Page 176.)

We give the concluding paragraphs of the paper :—

"On the whole, I am not ungrateful to the writer for the opportunity he has thus afforded me of examining the whole subject anew. My only object, I hope, is truth. I am bound to no party, and committed to no movement.' I have also, as I trust, no personal feeling; and if in any case I have spoken pointedly, I

have at the same time placed before the reader the grounds for so doing. In this respect, whoever examines for himself, will find that I have not proceeded without caution, and have in every instance stated the points thus commented upon, less strongly than they lie spread out upon the pages of the Essay. Indeed, I can hardly expect to find my own views subjected to a severer scrutiny by any future antagonist more able, nor probably by one more disingenuous.

"In conclusion, I can here only repeat what I have formerly said in closing this discussion. In every view which I have been able to take of the question, both topographical and historical, whether on the spot, or in the closet, and in spite of all my previous prepossessions, I am led irresistibly to the conclusion, that the Golgotha and the Tomb now shown in the church of the Holy Sepulchre, are not upon the real places of the crucifixion and resurrection of our Lord.'" (Page 202.)

Before we close the volume, there is another article to which we wish particularly to direct the attention of our readers. It is a moral disquisition on "the Doctrine of Expediency," by Dr. Wayland, President of Brown University. To most of the students of the mental philosophy in this country, Dr. Wayland is favourably known by his admirable treatise on the Elements of Moral Science." The perusal of the article which is inserted in the Bibliotheca Sacra, will not lessen the estimation in which its author is held. For our own part, much as we approve of the sentiments which the Doctor advances, we still more ing them. He does not merge the admire his moral courage in advancChristian in the American,-a line of conduct, the principle of which is

*We are aware of the power of previouslyexisting feeling in modifying the character as well as depth of the impression made on the mind by any particular statement. It may be our own Protestant feeling, therefore, which leads us to say that the statement of these ancient miracles by Romanist ecclesiastical historians, sufficiently proves to us their real origin. We intend to take an carly opportunity of placing a translation from Tillemont on the subject, accompanied by a few observations, among our "Miscellaneous Articles." We are much mistaken if the reader's mind do not receive from the statement an impression similar to that which it made on our own.-EDIT.