will be seen that the call for the Convention specified no particular plan, but left the details to the decision of a Convention. And in order to show the reader that this movement was judged to be only a continuation of measures to secure Dr. Boudinot's object, I ask attention to the following sentences in the report, immediately succeeding the sentence which Cameroy quoted in part. Why he did not quote the whole, is for him to say.

"This vote (in favour of a Convention) has been, by order of the Board, communicated to the President of the New Jersey Bible Society [Dr. Boudinot], with whom the subject originated, and by whom it has hitherto been prosecuted, as the most suitable person to call such a Convention, at the time and in the manner which he may think fit."-Report, N. Y. Bib. Soc. 1815, p. 11.

Cameroy will see, from the whole paragraph, that the New York Bible Society had no hesitation in declaring that the subject of forming a National Society, "originated" with Dr. Boudinot (the very word I used), "by whom it has been hitherto prosecuted," clearly implying that he was the chief agent in forming the Society. As no one denies that the first measures in reference to a general organization were taken in the "old Quaker City" of Burlington, I claim that the New York Bible Society fully indorses my three propositions, correctly stated by Cameroy. The testimony of the times, and especially of that "particular" Society, is better than any of Cameroy's reasoning. The men, who drew up that report, knew perfectly well that Mills was an active advocate of a National Bible Society; but they also well knew that the credit of originating and prosecuting measures for the formation of the Society belonged to Dr. Boudinot.

I propose, in the next place, to "collate" my statement respecting the agency of Dr. Boudinot, and of the New Jersey Bible Society in this matter, with the statement of the first Report of the American Bible Society. On the first page of the first Report, Cameroy will find these words:

"The Managers feel it their duty to state that the plan of such an institution was first suggested by the British and Foreign Bible Society, to the Philadelphia Bible Society. No measures, however, were adopted to attempt its execution, until the New Jersey Bible Society undertook the experiment. Although baffled in their first effort, their worthy President [Dr. Boudinot], acting in conformity to their wishes, persevered in the good work, and finally succeeded. Called by the unanimous voice of the Managers to the Presidency of the National Institution, he is, in the decline of life, enjoying that pleasure which springs from his work of faith and labour of love, thus far owned of God, and promising the highest and most lasting blessings to this Western Continent." First An. Report, 1817, pp. 9 and 10.

Cameroy will here find no attempt to break up the connection between the original "Burlington action," and the final action in New York. The Report of the American Bible Society cordially admits that Dr. Boudinot devised the original measures for the execution of the plan, and persevered until he finally succeeded.

Cameroy will perceive, in the statements of these two official Reports, something more substantial than treacherous tradition; and I think he will also wonder how he came to write with so much confidence that "the records of the past are against" my three several positions. The records confirm every one of them.

Cameroy's communication leaves the impression upon the mind of the reader that the ground of the opposition from the Philadelphia Bible Society to the first proposition to form a general association, was the peculiar nature of the original plan. But this is another of his mistakes. The Philadelphia Bible Society opposed the second Convention, held in New York, in 1816, for the same reasons that had been urged in 1814. The Report for 1816, states on this subject as follows:

"To the proposition, recently revived by the Bible Societies of New Jersey and New York, for establishing a general Society for the United States, they have attended with those dispositions which the magnitude of the scheme and the respectability of its origin required. Without swelling their report by entering into a detail of the reasons of the managers for dissenting from this plan, which were communicated in a printed circular to their sister societies about the close of the year 1814, they are compelled to acknowledge their unanimous adherence to the objections then urged, as conclusive in their minds against its adoption."

It thus appears that both the friends and the opponents of the General Society of that day, admitted the identity of the objects and aims of the two Conventions. It has been left to Cameroy to attempt a "revision" of the original testimony of the founders of the American Bible Society, and in such a way as to "affect the sense" of the records-not willingly, but unconsciously. The error is of the head, and not of the heart-like mine about tradition.

Finally, let us hear Dr. Boudinot himself, the aged patriarch, the founder of the Institution, and its first President. In the Appendix to the first Annual Report of the American Bible Society, is a letter from Dr. Boudinot, which shows that the Burlington action had never been in any danger of dying out. Having drawn up all the early papers on the subject, twice issued circulars to all the local Societies, published answers to objections, made official reports, and carried on an extensive correspondence, the following extract shows the spirit of the man, whose hand was incessantly engaged in the great work:

Although there have been great temptations to despair of final success, yet have I been so strengthened with the assurance that it was a work of God, and that he would show his power and glory in bringing it to maturity in his own time, and by his own means, that I had determined, in case of failure in the last attempt, to commence the great business at all events, with the aid of a few lay men, who had testified their willingness to go all lengths with me."

In this extract, Cameroy may see a man, whose great singleness and purity of purpose was mingled with indomitable resolution and perseverance just such a man as Providence raised up to "originate" and "prosecute" the measures, which, in the midst of much opposition, resulted in the formation of the American Bible Society.

Dr. Boudinot was prevented by severe sickness, from attending the Convention that met in New York, in 1816. In his absence, his friend and fellow-labourer Joshua M. Wallace, Esq., of Burlington, N. J., was elected President of the Convention. If the delight on the countenance of the youthful Mills, at that Convention, was "worthy of the pencil of a West, or a Raphael," what painter could delineate the hope and faith and peace that illuminated the mind and features of the venerable patriarch in his sick chamber, praying for the consummation of the last efforts of his long life, and waiting for the consolation of Israel?

The truth is that Mills, as Cameroy well expresses it in one of his sen

tences, was a "pioneer;" but Boudinot was the founder of the American Bible Society. Mills was absent on missionary tours at the West and Southwest, during almost the whole of the years 1812, 1813, 1814, and 1815, there having been a short interval of time between his two excursions. Dr. Boudinot was in constant intercourse with the chief men of New York and Philadelphia; corresponded with the British and Foreign Bible Society; and, as President of the New Jersey Bible Society, from its foundation in 1809, he was familiar with all the practical bearings of Bible distribution, and well knew the difficulties resulting from a want of union in these efforts. It is unreasonable to suppose that such a man never thought of the advantages of a National Society, prior to the interview at Burlington, in 1814. The time had at length come for action. That interview may have assisted in stimulating the enterprising mind of Dr. Boudinot to commence the work of organizing; but whatever may have been its influence, that interview only establishes the connection of the name of BOUDINOT with the foundation of the American Bible Society. Whilst amicably discussing the comparative merits of Boudinot and Mills, in reference to the point at issue, let us gratefully acknowledge that both of these excellent men were servants of our Lord Jesus Christ, raised up to do a great work, in their respective spheres, in their day and generation; and that whatever usefulness crowned the labours of their lives, all its praise is due to God alone.

C. VAN RENSSELAER.

Review and Criticism.

THE REVELATION OF JOHN THE DIVINE; or, a New Theory of the Apocalypse, corroborated by Daniel and other prophets. By SAMUEL S. RALSTON. Published by Smith, English & Co. and Wm. S. Young. Philadelphia, pp. 208.

THE commentaries which we have read on the Apocalypse (and they have not been a few) have cast such varied and uncertain light on its obscure predictions, that we felt some reluctance in undertaking the perusal of this volume, placed in our hands for examination. Without committing ourselves to the correctness of our author's "new theory," we are willing to admit that it is as plausible as most expositions we have seen. The "new theory" is based on the assumption that the opening of the seven seals with which the book containing the revelation was sealed, unfolded the entire series of prophecies contained in it. And whereas the seventh or last seal was opened before the close of the 11th chapter, it is a fair inference that the events predicted in that chapter would be the conclusion of all the prophecies recorded in the book. Adopting this principle, the several visions of the revelator at the opening of each successive seal, extend from the first century of the Christian era to the end of time. The visions which are recorded in the 12th and following chapters relate, for the most part, as the author believes, to the same occurrences which are predicted in the preceding ones, being a repetition of those visions, and they really belong therefore to some one of the seals. Hence by fixing the chronology of the events predicted under each seal, as con

tained in chaps. 6-11, and comparing with these the subject-matter of the predictions recorded in chaps. 12-20, our author forms a synopsis of the whole book, and presents the same to the eye in the form of a chart, to which he frequently refers the reader as he proceeds in his exposition.

Our author fixes the commencement of the millennium at 2016, about fifty years before which time, he thinks, the two witnesses, representing faithful ministers, will begin to prophesy, and continue their ministry during and a little after the millennium, when they will be slain, i. e., lose their influence, by the rise of enemies and persecutors of the Church. The reign of Christ will be spiritual and not personal. For this opinion he assigns two reasons, which we consider sound, viz., the nature and office of faith do not favour the notion of a personal reign: "We walk by faith, not by sight;" and the office of the Holy Spirit does not favour this notion. He was sent to apply the atonement of Christ, in view of which Christ said it was "expedient" for him to go away; and hence it may be inferred that he will not return personally to complete the work assigned to the Holy Spirit. Our author maintains the literal return of the Jews to Palestine, and advances the opinion that the Turks are descendants of the ten tribes, and will form a part of that returned and regenerated people, who will hereafter inhabit that country. Some other conjectures equally curious are made concerning the Ishmaelites, Russians, &c. Those who are desirous of studying the Revelation will obtain valuable material for thought by perusing this volume. We are glad we have read it, though we cannot say how far the scheme of interpretation proposed is correct in all its details.

A SERMON, preached in the Chapel of the College of New Jersey, and an Address to the Members of the Senior Class. By JOHN MACLEAN, President of the College. Published by request of the Senior Class. Trenton, 1858.

The class of 1858 showed their wisdom in requesting for publication this admirable discourse. It unites in fine combination the spirit and doctrines of true religion, with remarks on the opinions of classical and other writers. It is just such a sermon as was suited to the occasion. The closing address is full of practical wisdom and tender interest. We give an extract from the sermon, the text of which was, "The fool hath said in his heart, There is no God."

"If there be a God, whose providence is universal, and if this be conceded, what greater folly can there be than to disregard his authority, and thus practically deny his being? This seems to be the folly more particularly alluded to in the text. And this, my hearers, is a folly of which very many are guilty. Could men indulge in all manner of iniquity if they believed in the providence of God and the certainty of an eternal retribution? And yet how many a sinner has said to himself, if we are to judge them from their conduct, God will not require it, God hath forgotten, he hideth his face, he will never see it.'

"Suppose, then, that God takes no notice of human conduct; yea, make the dreadful supposition that there is no God, what relief can this bring to the mind, in view of the dread uncertainty hanging over the future? The wicked man cannot assure himself that he will not be forever miserable after death. He cannot prove that he shall not exist in a future state. If there is no God, and he exists now, what is there to prevent his existing hereafter? That in this life there is an established connection between sin and misery, is undeniable. The youth who gives himself up to plea

sure and self-indulgence, is sure to reap the fruit of his youthful folly sooner or later, nor will any subsequent reformation exempt him entirely from the natural consequences of his previous rash and sinful conduct. And this is true with respect to all violations of the laws of our nature— to all excessive indulgence of appetite or of passion. What, therefore, can those expect in a future state, who, during their earthly existence, indulge in all manner of crime and folly? If there be no God to punish them hereafter for their transgressions of his law, how will this help their case, and prevent their being wretched beyond expression in a future state? Even unbelievers in the providence of God admit that a virtuous course of conduct is attended with greater advantages than a vicious one, and that 'every advantage is on the side of virtue." Hume says so in so many words. The same idea is thus expressed by another distinguished writer: 'Virtue is the good, and vice the ill of every one.'-Shaftesbury. Bishop Butler, treating of God's moral government over the world, observes that one might mention what has often been urged with great force, as an instance of a moral government established in nature, that in general 'less uneasiness and more satisfaction are the natural consequences of a virtuous than of a vicious course of life.' If this be so, what reason can be assigned for believing that these natural consequences will not also follow in a future state of being? And does not the admitted fact, that in this life every advantage is on the side of virtue, supply a strong argument in favour of a divine Providence? If there be not a divine Providence-and especially if there were no God to ordain that order of things from which results the fact that virtue has every advantage over vice, how shall we account for this remarkable fact? We can assign no adequate cause for its existence save the one, viz.: that God is, and that he is the rewarder of them that diligently seek him.' This furnishes a full solution of the matter, and nothing else does or can."

The Religious World.

REVISION OF THE BOOK OF DISCIPLINE.

THE Committee, appointed by the General Assembly of 1857, to revise the Book of Discipline of the Presbyterian Church, met in the City of Philadelphia, on August 1st, 1858. The Committee consisted of Dr. James H. Thornwell, Dr. R. J. Breckinridge, Dr. James Hoge, Dr. Charles Hodge, Dr. E. P. Swift, Dr. A. T. McGill, Ministers, and Judge George Sharswood, Judge William Allen, and Judge Humphrey H. Leavitt, Ruling Elders. All the Committee were present except Judge Leavitt, who was detained by professional duties, and Judge Allen, who accidentally failed to receive notice of the meeting of the Committee.

The Committee, after laborious sessions, extending through several days, completed their labours with great unanimity. We shall publish their proposed emendations in a future number of the PRESBYTERIAN MAGAZINE. The eminence and ability of the Committee go far to commend their work to the churches.