handwriting. They show, among other things, how cautiously, and with what examination and meditation, he advanced in his great trains of argument. He brought every thing to the bar of the Word of God to be investigated at that tribunal. Perhaps there never was an uninspired writer who had a more profound reverence for the Bible; never a mighty mind that more entirely received its wisdom from that celestial source.

The questions which the pastors of that day were accustomed to examine and discuss in the ministers' meetings were mostly biblical and practical, but widely various. From a volume of minutes in MS. on such occasions, we extract the two following memoranda :—

"At a meeting of ministers at Cold Spring, Dec. 4, 1746,-Present, the Reverend Messrs Jonathan Edwards, Moderator, Ed. Billing, Tim. Woodbridge, Chester Williams, Scribe. After prayer the following questions considered :— Was that an unrighteous sentence pronounced by David, 2 Sam. xix. 20, 'I have said, Thou and Ziba divide the land?' What are we to understand by the First Resurrection? Rev. xx. 6. Can we demonstrate from the perfections of God that there is any connection between God's threatenings of Eternal Punishment and the execution of them? Can we demonstrate the necessity of continued exertion of the divine power for maintaining our existence? Is justifying a sinner included in, or does it precede his regeneration? Upon supposition Adam had fulfilled the covenant he was under, would his posterity have been translated to heaven? Is it consistent with the Divine perfections to put all mankind under a discipline that necessarily makes some more miserable, though it relieves others?"

Again at Hatfield, Feb. 11, 1746:—

"Present―J. Edwards, Moderator, Woodbride, Ashley, T. Woodbridge, C. Williams, Scribe, and J. Judd. After prayer we proceeded to the following questions:- Is it a sufficient reason for ministers to refuse ordaining a person over a pastoral charge and people, that they will not afford him a sufficient support? Whether Pilate ridiculed and bantered the Jews in what he says to them, John xviii. 31? Will the sins of the godly be made manifest at the Day of Judgment? How does it appear that the faith of Christians would have been vain if Christ had not risen from the dead?"

We can easily conceive how Edwards would have spoken on some of these questions, by turning to those of his published sermons that discuss them, especially the third in this list. What a privilege it must have been to the ministers assembled in those interesting meetings, to listen to the familiar conversation of a mind like his, on themes that by day and by night occupied his intellect and his heart!

Edwards entered college at New Haven when he was but twelve years of age. In the second year of his collegiate course he read, with the greatest zest and delight, Locke's Essay on the Human Understanding, and doubtless it exerted no little influence in the direction of his metaphysical studies or opinions. It is a curious insolvable problem to think what might have been the result had Cousin's Analysis and Examination of Locke then been in existence, if Edwards had read that work with the same critical eagerness, ardour, and susceptibility of lasting impression. There would have been cast up another and an airy highway in the Freedom of the Will.

II. TOPOGRAPHY OF JERUSALEM.

[Dr Robinson recently communicated to one of the New York literary societies a short outline of his late tour in the Holy Land, the following passage from which (in connection with recent topographical controversies) will be read with interest.]

In Jerusalem and the vicinity we remained twelve days, diligently occu

pied in examining the objects of interest, and investigating the various questions connected with ancient topography. We constantly enjoyed the kind attentions and ready assistance of Dr M'Gowan, and other gentlemen con nected with the English missions, as also those of our own countryman, Dr Barclay, now residing in Jerusalem. For all these our best thanks are due. Bishop Gobat had already left the country on a visit to England.

This is not the place to enter upon a discussion of the vexed questions connected with the historical topography of the holy city. I may, however, be permitted to refer to a few particulars, which may serve to show how the public mind has been misled by statements and conclusions not founded on careful and correct observation.

First, in a published plan of Jerusalem, to which are attached the names of the English engineers, Colonel Aldrich and Lieutenant Symonds, the western wall of the Haram, or enclosure of the great Mosque, is laid down with two retiring angles towards its southern end; that is, so that it does not continue straight through its whole length, but in its southern part first turns eastward by a right angle, and then again by a second right angle. Great stress has been laid upon this plan, as constructed from actual survey by scientific engineers, and therefore decisive as to the point in question. Yet it contradicts the plan of Mr Catherwood, made from actual measurements in the interior of the Haram, as well as all other plans of the city before or since.

Through the kindness of Dr M'Gowan we were able to make some observations having a bearing on the subject. He and Mr Calman accompanied us to the barracks, the residence of the military governor of the city, at the N. W. corner of the Haram, from the roof of which there is a near view of the whole interior. Here not only the general view showed that the western wall is straight throughout, but a special circumstance added strength to the conviction. We had already noticed two cypress-trees standing just inside of this wall near the S. W. corner of the Haram, and south of the house of Abu Sa'ûd, so called, These two trees we could now see standing in a line with the northern part of the wall, as we looked along the latter. We afterwards repaired to the house of Abu Sa’ûd, to which the professional services of Dr M'Gowan had procured for us a ready admission. It is built directly upon the western wall, at some distance from the southern end, and is partly without and partly within the enclosure of the Haram; a passage being broken through the wall in each storey. We were introduced into the uppermost room, where, from the windows, there is a view of the wall further north, and of the southern part of the enclosure. We were also conducted through the buildings in the S. W. corner of the Haram; but not, of course, to any place where we should be exposed to public view. The result was, as before, that the western wall is straight throughout. Such, too, was the testimony of the very intelligent owners of the house; one of whom occupied the post of secretary under the government, and had charge of the census.

After all this, I can only repeat the expression of my surprise, that the names of scientific engineers could ever have been attached to the publication of so manifest an error.

Second, In respect to the Valley of the Tyropoeon, so called by Josephus, the new theory, first broached since 1840, and contradictory to the current view of all former centuries, transfers the beginning of this valley from the Yâfa gate to the Damascus gate. This is really a question of interpretation, between the supporters of this hypothesis and Josephus. But so long as, with one voice, they follow him in making Zion terminate at the street leadng down from the Yâfa gate, all the laws of philology and hermeneutics require that they should follow him further, and like him make the Tyropoeon and then Akra lie adjacent to Zion. By no law of language can it be justified, that one part of the historian's description should be followed, and another part left out of view.

Third, In connection with this transfer of the Tyropoeon, it has been asserted, that there is no ridge north of Zion, and no rise of ground in that direction. This statement needs correction. The street which runs north in the rear of the Church of the Sepulchre, rises very considerably in that portion of it; although at its southern end it appears to decline northward. But just at this southern end is the Greek Church of St John, beneath which there has been dug out a chapel, standing on ground at least twenty-five feet below the present level of the two streets at that point. In the Bazaars, the water is conducted off by a sewer running toward the south, and further north, opposite to the Church of the Sepulchre, the main street is carried along a covered passage cut through a ridge of solid rock. Turning down at the south end of this covered passage, along the street leading by Helena's Hospital, so called, we enter on the left the court of the Prussian Consul, and ascend by two flights of steps to his garden and dwelling (formerly Mr Lanneau's) on the same ridge. Following the same street further down, we find it crossing very obliquely the crest of the descending ridge. If again from the street running south along the bottom of the depression or valley, one enters the street next south of that just described, he first ascends west rather steeply; the street then turns north, and he ascends quite as steeply, until it turns west again. Here another street comes into it from the south up a rather steep ascent. From all this it appears that there is on the north of Zion a rocky ridge, on which the Church of the Holy Sepulchre stands, and which ends below in a rather broad point, about in a line between the said church and the great Mosque. This is the ridge which, with the adjacent tract, according to the description of Josephus, must be regarded as Akra.

That the Tyropoeon itself, probably a narrow ravine, should no longer exist in its former depth, is not surprising, when we consider the immense masses of rubbish with which the city is everywhere covered. The excavated chapel under the Church of St John shows how enormous has been the accumulation along the very line in question.

Fourth, In connection with the same transfer of the Tyropoeon, have been adduced the channels of living water said to enter the city by the Damascus gate. That a report is current among the native inhabitants, that a trickling of water may sometimes be heard at that gate, we formerly learned, and have related; and the same story is now repeated every day. But we never found a person who professed that he himself had ever heard this trickling; neither a native nor much less a Frank. Yet it may well be true, and that without being wonderful, seeing there are two large cisterns just by the gate. But in addition to this supposed channel, one writer asserts, that just outside of the Damascus gate, on the right hand, is a large reservoir of living water flowing into the city, from which several fountains were formerly supplied. Another writer speaks of a well of living water in the Church of the Flagellation, and regards it as connected with this channel at the Damascus gate. Both writers appeal also to the taste of these waters, as resembling that of the waters of Siloam.

We went,

It seemed important to prove the accuracy of these statements. therefore, to the Damascus gate, in company with some of our friends, and found not only a cistern on the right side of the gate, but also one on the left side. They are both, however, merely ordinary cisterns of rain-water, filled by the water which runs from the roads and fields above, and is conducted into them by small channels or furrows on the surface of the ground; these we saw. We tasted of the water in the right-hand cistern; it had, indeed, a flavour somewhat like that of Siloam, but it was here merely the taste of impure water. We then tasted of water from the other cistern, and found it almost putrid. We afterwards repaired to the Church of the Flagellation. In the outer court is a large cistern of good rain-water collected from the roofs and courts. In an inner court is a small reservoir; and the attendant began to relate how the water in it was never exhausted, and never stood

higher nor lower in the reservoir. We tasted it, and found again the Siloam flavour. But looking at the water which had just been drawn up, we perceived that it was full of the wriggling worms and other animalculæ found in impure rain-water. Here, then, was another ordinary cistern, and the peculiar taste was accounted for.

Fifth, Of the second wall of the city, Josephus says, that it began at the "Gate Gennath" in the first wall, and ran "circling" around to the fortress Antonia. The gate Gennath has, therefore, usually and naturally been regarded as situated near the tower of Hippicus. But the modern theory removes this gate eastward to a point in the wall along the brow of Zion, from which the said second wall would run northward along the street of the Bazaars. The grounds and arguments brought forward in aid of this view by its two earliest supporters, have all been rightly rejected by the latest, with the exception of two; and these would seem to be hardly more tenable than the rest. These are the tradition of two gates along this line; one the Porta Judiciaria, so called, on the Via Dolorosa, the other on the brow of Zion. Now, as to the Porta Judiciaria, without which the whole argument falls to the ground, there is no appearance nor evidence that a gate ever stood in that spot; a single lone column does not of itself imply a gate. And further, of the Via Dolorosa itself, now held to be so authenticated by tradition, there is no historical trace until long after the crusades. On the contrary, historical documents clearly show, that in the thirteenth century the streets now so called were known among the Christians by other names.

In opposition to such a course of the second wall, we have, first, the manifest absurdity of supposing that a wall for the defence of the city would be carried along the middle of a declivity, where it would everywhere be commanded by higher ground outside. Then, too, we know from Josephus, that there was a gate by which water was brought into the tower of Hippicus; of course it was near Hippicus. In describing the approaches of Titus, after he had taken the third or outer wall, the historian speaks of the next wall (the second) as extending up to this gate. Hence we have the second wall described in two opposite directions; once, as beginning at the gate Gennath and running northward; and again, as running southward up to the gate near Hippicus. The inference is conclusive, that the gate Gennath and the gate by Hippicus were identical.

Sixth, One writer regards the course of the third or outer wall of Josephus as having been, in the main, the same with that of the present northern wall, and denies that the ancient city extended farther north than the limits of the modern one. But the multitude of ancient cisterns existing over a large tract outside of the present wall on the north, and in no other quarter, prove conclusively, that a very considerable extent of ground was here occupied of old by the streets and dwellings of a portion of Jerusalem.

From these six specimens it will be obvious, that I did not find the statements and hypotheses of recent writers sufficiently supported by observation to lead me to any important change in the views of the topography of Jerusalem expressed in my former work, and current for centuries. I might go on to add other like examples, but must leave them for another opportunity.

From these specimens, too, it might possibly be inferred, that these recent inquiries have been carried on, not so much with a desire to arrive at the simple truth, as to find support for preconceived opinions or favourite hypotheses. The authority of tradition, it might be said, was at all events to be sustained, even when unsupported by any evidence from history.

III.-POSTHUMOUS WORKS of Neander.*

1.-Neander's Allgemeine Geschichte der Christlichen Religion und Kirche. Vol. VI.

THIS is the last volume of Neander's immortal work, edited from his papers by K. F. T. Schneider, who also attended to the publication of the last editions of Neander's monographs on Chrysostom, Bernhard, and Tertullian. He has apparently executed his laborious task with the greatest care, giving us as much of Neander as was possible in the fragmentary state of the preparations for a considerable part of the volume.

The work is divided into two chief parts: 1. The History of the Papacy and of the Church Constitution to the Beginning of the Council of Basle. 2. The History of Theology and Doctrine, in the same period (1294-1431). The first portion (pp. 1-252) was left most fully prepared for the press. The general character of the whole period is described as transitional, and this is especially seen in the history of the Papacy. The life of Boniface VIII. and his contests with Philip the Fair; the struggle between the Italian and French parties in the choice of a Pope; the transference of the papal residence to Avignon in 1309; the bold stand of Marsilius of Padua," defensor pacis," against the papal intolerance and claims; the schism in the church for forty years (1376-1416); Gerson's reformatory principles and writings; the Council of Pisa, and the Council of Costnitz; these are among the subjects thoroughly discussed, under the general point of view of the waning influence of the papal authority. Neander's candour and mildness make his testimony to the dreadful corruptions of this portion of the history of the church the more emphatic and decisive. And the critical skill with which he analyses and brings to light the reforming movements already begun, confirms anew his value as a church historian, and adds to the weight of the argument for the necessity of that reformation, whose history, alas! he was not spared to narrate.

The second portion of the work, intrinsically the most important, and the most congenial to Neander, is not executed with equal completeness and symmetry. Nearly a hundred pages are devoted to the reforming movements in England, especially to the life and doctrine of Wicklyffe. Neander's chief authority here is the Life of Wicklyffe by Dr Vaughan, published in 1830, of which a new and more complete edition is, we are glad to see, announced. Then come the tendencies to reform in Bohemia, including the Life of John Huss, which was fully written out, though not entirely ready for the press. The words and deeds of the predecessors of Huss, of Milie, archdeacon of Prague, of Conrad of Waldhausen, the Augustinian priest, and especially of Matthias of Janow, are fully described. And of Huss himself, that truly great martyr, of whom Luther said, "Existimo Iohannem Hus suo sanguine peperisse Euangelion," we have the fullest and most inspiring narrative that has yet been composed. While it has not received from the hand of the master that last revision which is necessary to the perfection of the form, yet the soul of the historian is there in its freshness and glow; the Christian fire is still burning in his very heart. Through three hundred pages we follow the career of John Huss, as he moves like a prophet among the corruptions of his times; and from his courage and his faith, his doctrine and his love, we learn new lessons in Christian truth and Christian heroism. Upon the last portion of his work, "The Friends of God in Germany," Neander was still engaged when he was called from the scene of his earthly toils. He was communing with Nicholas of Basle, with John Ruysbweh of Brussels, with John Tauler of Strasburg, with Henry Suso of Suabia, the contemplative minds of the 13th and 14th centuries; he was drawing from

From the Bibliotheca Sacra for January.