And the following passage, a little further on in the same Poem (p. 118,) expresses with singular felicity the impression of awful beauty, to which we have already alluded, conveyed by sunset, and of which children are unquestionably peculiarly susceptible.

"From out this depth of sorrow, slowly grew
A kindred and strange sympathy with eve,
With the unhoused and outcast winds, and with
The rain which I had heard so often weep
Alone, within the middle of the night,
Like a poor, beaten, and despised child

That has been thrust forth from its father's door.
And often when the burning sun went down,
I sat and wept unseen. The dark'ning earth,
The void deserted sky, were like myself;
They seemed unhappy, sad, forsaken things;
My childish sorrows made me kin with them;
Orphans we sat together. Sitting there,
What joy, when o'er the huddled chimney-tops
Rose the great yellow moon! Since then I've seen
Her rise o'er mountain brows, droop large with bliss
O'er steaming autumn meads, touch lochs that spread
A hundred branching arms among the hills,
With leagues of throbbing silver-never more
With the delight of these remembered nights."

Our last and longest quotation from Horton, (p. 4,) needs no explanation, and may be trusted to speak for itself.

Who blunts the edge of pain, who brings from Heaven
The dead ones to us, took my hand in his,
And led me down into the under-world.
We stood beside a drowsy-creeping stream,
Which ever through a land of twilight stole
Unrippled, smooth as oil. It slipped 'tween cliffs
Gloomy with pines that ne'er were vexed with wind.
The cliffs stood deep in dream. The stream slid on,
Nor murmured in its sleep. There was no noise;
The winds were folded o'er that drowsy place;
The poppies hung unstirred. I asked its name.

Sleep murmured-Lethe.' 'Drink of it,' I thought,
'And all my past shall be washed out at once.'
I knelt, and lifted pale beseeching hands-
'I have drunk poison, and can sleep no more:
Give me this water, for I would forget.'
But Sleep stood silent, and his eyes were closed.
'Give me this water, for I would forget.'
Give me this precious water, that I may
Bear to my brothers in the upper-world,
And they shall call me 'happy,'-' sent of GOD.'
And Earth shall rest.' Sleep answered, 'Every night,
When I am sitting 'neath the lonely stars,
The world within my lap, I hear it mourn
Like a sick child; something afflicts it sore-
I cannot give it rest.' Upon these words
I hid my face awhile, then cried aloud,
'No one can give forgetfulness; not one.
No one can tell me who can give it me.
I asked of Joy, as he went laughing past,
Crushing a bunch of grapes against his lips,
And suddenly the light forsook his face,

His orbs were blind with tears-he could not tell.
I asked of Grief-as with red eyes he came
From a sweet infant's bier-and at the sound
He started, shook his head, with quick hand drew
His mantle o'er his face, and turned away

'Mong the blue twilight-mists.' Sleep did not raise
His heavy lids, but in a drowsy voice
Like murmur of a leafy sycamore

When bees are swarming in the glimmering leaves,
Said, 'I've a younger brother, very wise,
Silent and still, who ever dwells alone—

His name is Death: seek him, and he may know.'
I cried, 'O angel, is there no one else?'

But Sleep stood silent, and his eyes were closed."

DR. KEIL ON THE BOOK OF JOSHUA.

Commentary on the Book of Joshua. By K. F. KEIL, D.D. Translated by J. MARTIN, B.A. Edinburgh: Clark.

THE Book of Joshua is evidently a remarkable one, even before we begin to look at its contents, for it bears the name of Him Who fulfils the law, and it stands by position as the consummation of the law. It is almost a gospel. The promises made unto the fathers begin herein to find their realization. Truly indeed they are not realized in their completeness. There are elements in those promises which remain still as undeveloped germs. The whole system is waiting for a transfiguration. A power beyond what the Patriarchal promises had announced must be vouchsafed ere the announcements made to the Patriarchs can be accomplished. This "Jesus" cannot "give the people rest" from their enemies in such a manner as remaineth for the people of GOD, but without "Jesus" they could not enter "into the possession of the Gentiles." The work of Jesus is beginning now, the work of accomplishment, until in some degree "the land resteth from war. "The book of Joshua is therefore evidently a beginning of the gospel, and as such it merits more attention than is probably bestowed upon it, when compared with other Scriptures.

It is indeed to be feared that it does not even receive from most readers that share of attention which it claims by virtue of its divine character. Its history is probably regarded as indefinite in consequence of the uncertain expressions of its geography. Its moral teaching is little noticed. They who read it may perhaps accept as a general principle the truth that Joshua is a type of CHRIST, but beyond this general idea, the existence of the narrative is regarded rather as necessary to the literary integrity of Holy Scripture, than to the moral completeness of Christian knowledge. We believe, however, that all the books of Holy Scripture are intended to effect some special purpose. Each of them has an individuality. They are often divided from one another in a manner which it is difficult for us to account for. The hidden feature which gives a characteristic to each, may often be such as we cannot trace out. It seems perhaps that two books might be made to coalesce without loss of results. The division is arbitrary. Let us remember that the mind of God has so overruled it. It is not of chance that anything is as it is in Holy Scripture: it is God's determination. There is therefore some reason mysteriously disclosing itself in what seems to us so casual. If so, can we find it out? This is a question which ought clearly to be ever-present before the minds of Bible students. Not indeed that we are to

be impatient, if we are baffled, or hasty in working out a conclusion, or satisfied with any result which we may have discovered as though our poor intellects had sounded the depths of the divine wisdom. These faults we must carefully avoid. Our perception of the nature of the divine books will of course be a growing perception proportionate to our perception of the nature of divine truth in general. This remembrance will keep us from allowing any idea of our own to crystallize around the exhibition of the truth, and to confine its energy. We ought, however, clearly to seek as far as possible to find out some guiding principle as the key-note of each detached passage. In the Book of Joshua, that note is sounded clearly for us by its very title. This ought surely to invest it with a special interest. If any book of Scripture ought to be studied with a spirit beyond criticism or literal curiosity, it is clearly the Book of Jesus.

The Great Captain of Israel is introduced as taking the place of Moses, and effecting a work which could not be done whilst Moses was alive, the occupation of the Land of Canaan. Moses is designated as "the servant of the LORD," for this was his great office, His praise is uttered with this title. "He was faithful in all His house as a servant." Joshua, when he takes his place, appears in a subordinate position, but his character developes with his ministry, for he is the type of the SON of GOD entering into the land which GOD in His predestination had already given to Israel. He is called Moses' minister, but his ministration seems to have continually given power to the ruler under whom he served, just as JESUS the Great Antitype, was born under the law to redeem them that were under the law. He thus appears before us as the minister of the Circumcision for the truth of GOD, to confirm the promises made unto the fathers, and to set up that vast kingdom which should gather the whole world into its blessings, according to the words which close the song of the law when "Moses spake in the ears of all the people, he and Hoshea the son of Nun,"Rejoice, ye Gentiles, with His people."

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He was but an earthly leader, the son of an earthly father; and the mention of his father's name forces continually on the memory, that this is but a preparatory movement, and that "the seed of the woman "" is not yet come as "the SAVIOUR." His victories were consequently imperfect, and if "the land rested from war," it was rather because Israel had become slothful, than because their enemies had disappeared. He set up the tabernacle in Shiloh, but it was set up in the weakness of human will, not yet in the outpouring of Divine Life. The people fell away from their worship, and accordingly GoD withdrew from His tabernacle. The eternal covenant could not be made until the Eternal Word has come as GOD the SAVIOUR. As the dispensation inaugurated by Joshua was an earthly and a preparatory one, so was it also necessarily a

transitory one. We are told by the Psalmist how GoD "brought the people within the borders of His sanctuary, even to the mountain which He purchased with His right hand," but when "they fell away like their forefathers," His wrath was stirred, "so that He forsook the tabernacle in Silo, even the tent that He had pitched among men." The work of Shiloh was not to be a progressive work, for it had not yet the inherent life of grace. That life which at this time was neither given nor perfectly revealed, was to be ushered in by further promises as a free gift over and above what could be read in the letter of earlier prophecy. The weakness of man would bring desolation upon Shiloh, and make it to be the very type of God's wasted gifts, accursed upon the earth.

This perishableness might seem at first sight to destroy the truth of the type. It is however in fact the very essence of the typical character. The type is of the earth, and must pass away, in order that the Antitype, which is of heaven, and is eternal, may be brought near. We are not to seek in the type the glory of the Antitype, but only some distinguishing feature of its essence. GOD"refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, even the hill of Sion which He loved." Each typical development of the work of GOD towards His people was probably a tentative measure, proving how far they were prepared to receive the Truth. In the study of types, therefore, we must not look to find the Divine strength which is still withheld, but we must read lessons of warning, inasmuch as the greater manifestation of GOD brings the greater rejection, unless the earthly part is transfigured by the presence of the Divine.

The promise of GOD was given personally to Joshua, and the people were partakers of it only so long as they continued in the terms of the Covenant. In the receipt of such full promises as were given to him, Joshua stands out as the special encouragement for reliance upon GOD. "Be content with such things as ye have," does S. James write, with this reason subjoined, "for He hath said, I will never leave thee nor forsake thee." This promise so repeatedly given to Joshua, received its fulfilment in his days of triumph and his old age of peace. It was however a personal promise. Now if we desire to find out the drift of the histories of the Old Testament, we may be specially guided by the quotations of the later Canon. What light then can be thrown upon the Book of Joshua by the exhortation which is thus extracted from it? We are taught to apply to ourselves the promise made to Joshua, and to trust in its fulfilment towards ourselves, although when we look to the history we see that it failed very shortly after Joshua's decease. We must then learn from hence to identify ourselves with the Person of Him Who is the Antitype of Joshua,