signified. But how does it happen that frightful judgments, and the fearful day of the Lord generally, are connected with the annunciation of redemption through the Messiah? The idea springs up easily of itself, that good can never make its appearance without involving a spirited contest with evil; hence the reconciliation of the two representations can be made in a very natural way. Even the Baptist, when he saw the Lamb of God bearing the sins of the world, also imagined as near the sifting of the wheat, the winnowing-fan, and the axe. The disciples too were expecting the day of vengeance, and the throes of time; yet what does Jesus? He plaecs centuries between his appearance and the catastrophe of time and distinguishes a second coming of the Messiah. If we now draw conclusions from events, we shall see how the prophets, in gazing at the future, crowded, as if by the laws of perspective, times upon times, and confounded the dawning of God's earthly kingdom with that of his eternal. Nevertheless, the kingdom of heaven below and above is one; for when a man now enters into the heavenly salvation of Jesus Christ, he at once becomes a citizen of the eternal economy-he feels the influences that flow from above-he walks on earth, but lives in heaven. Hence our Lord speaks of the kingdom of heaven at one time as something already appeared-and at another as something yet to come. From this point of view, all the significations of the phrase (Schleusner gives eight) coincide in one of peculiar and eternal significancy.

The development of these glorious ideas might be extended; but we wish to add a word on the typical and symbolical meaning of the ritual and history of the Israelites. Whoever does not bring an accurate knowledge of the East to the consideration of this subject, will err in his opinions. In the East, all is symbol. Primitive Greece, with its mysteries and rites, breathes the oriental spirit ;— and that every thing in the erection of the tabernacle and temple should have a secret meaning is very natural. The oriental loves all intuitive (meditative) modes of instruction. Calm, and claiming (as it were) but one faculty of the soul, that of contemplation, he feels an aversion to all discursive (investigating) modes of communicating knowledge. As nature in the East, unfolding itself without established regularity, ever swells and germinates, so is the oriental in his mode of instruction. He produces an image complete, and filled with variegated stuff-and then another and another, but

never attempts to analyze the rich blossom, leaf by leaf.

Hence

with him speculation becomes poetry; history fable (mythe ;) and religion symbol. Hence is incorrect the opinion of those who believe that all the ritual laws have no end, (aim;) as well as of those who acknowledge a deeper meaning in the principal ones only. (The first opinion Maimonides refuted among the Jews, the second Thomas Aquinas defends in his Quæstiones.) In the same way, also, much was symbolical among the Indians, Chinese, Persians, Egyptians, and Greeks; but in this, however, did Judaism distinguish herself, that in her symbols for the most part fixed, if at the time not recognized intimations of the future, were involved, so that the symbols were not only copies and images, but were also types and models. And as old theologians have deviated far from the point, it is important that a firm and intelligent view of the Old Testament types be formed, which shall be able to stand the attacks of moderns. This will be accomplished by making a distinction between idea and fact-between conscious and unconscious. What I mean is this. We should inquire whether a fact of itself awakened in the Hebrews the additional idea, that a similar fact should at some time take place in the Messiah; or whether the Hebrews were made familiar with the mere knowledge of naked facts, (as the lifting of the serpent,) or of commands, (as the sinofferings.) The last appears to be true, for nowhere do we find that Moses or his people had definite views of the coming Messiah. We cannot then assume the consciousness or knowledge of the types at the time; but must believe that their use was limited to the general dissemination among the people of certain, and otherwise not attainable ideas, which might be the basis of some further instruction, (as without such preparatory ideas Isaiah could not well have introduced the prophecy of his fifty-third chapter,) and thus to the preparation of the Christian economy. In this sense is applicable to the types on the whole what Lehmus has correctly spoken of the prophecies:-" All Judaism is, in a particular sense, prophecy, and individual passages of its holy books are but the highest expression of that spirit which animates the whole." Consonant with what has here been said are the texts Col. ii, 17, and Heb. x, 1:-The shadow is the dim and imperfect image which falls so far short of the glory and splendor of the reality, that it raises only the most indistinct ideas in reference to it. Let us hear

what a new, warm, though not always simple and clear commentator (Luecke) says on the symbol of the serpent that was lifted up in the wilderness :-"The view which Jesus appears to take of the allegory, is this, (John iii, 14 :) he considers the Old Testament narrative as an unexplained symbol of the idea of reconciliation. And therein we clearly find the two chief elements of this idea: 1st. The quickening faith, the spiritual trust, which in the Old Testament yet needed sensual sight, but in the New is purely spiritual in the regenerated people of the Lord; 2d. The propitiatory power of death for what is sinful and corruptible,—whence in the Old Testament figuratively, but in the New, in reality and truth, death is the source of life-there earthly life-here heavenly." In this sense the lifting up of the serpent was ordained through divine Providence as a type and model of that which was to appear, that in later time faith in a spiritual redemption might be confirmed by the certainty of the antecedent earthly one.

In the symbolical treatment of the history of the Israelites, we refer to a sentiment in Solger's Philosophical Conversations: -"How important is it in the consideration of history to be able to recognize some great idea in every principal event?" If in general history great and divine ideas are to be recognized, we are led to grant that the ideas expressed in the history of the people of God are much superior to those found elsewhere. Here, however, it is not advisable to pursue this topic.

We thus see that the Scriptures of the Old Testament are worthy of respect for their antiquity, doctrine, and history; that the people of Israel are great; and that the New Testament in its doctrine, morality, and history, depends upon the Old. It is to be much desired then, that they who design to be laborers in the needy vineyard of the King of heaven, should read the books of the old covenant with that zeal and holy earnestness they deserve, that in spirit they may be prepared to act the part of Phillips in opening and explaining the Bibles which the Bible societies are nobly scattering and that while they make clear what the Spirit spoke in dark prophecy, they may point to the morning-star which shines in a dark place. The time is past when the Bible was trodden under foot; but one has reason to take heed lest he fly away and neglect it. Approach then the Holy Scriptures, as a book to many very holy and valuable-examine with reverential earnestness, for the

proving of your own heart, whether it contains the truth. Passing by at first those difficulties at which the understanding takes offense, prove that only which concerns your heart and its corruption. If the truth in this respect be apprehended aright, there will arise a hunger for a Saviour and for heavenly power, without which man can never become holy and pure. And when the faith thus founded on a rock has been secured, the words of the Saviour have divine authority, all else in the Bible acquires a higher significancy, and a spirit of interpretation is found which in vain is searched for in many of our critical-philological commentaries, but which guided the fathers of the church in the first centuries,-which guided Luther, Calvin, and Melancthon, and introduces into those depths which the Spirit of God alone explores. With truth did the noble Bacon, one of those genial spirits that bowed themselves before the gospel, say, "Speculative philosophy is like the lark, which, warbling and thrilling, rises high into the air, but descends with nothing; while on the other hand practical philosophy is comparable to the falcon which lifts itself to the clouds, only that it may descend upon its prey." But where can a man of desire (and the old witness for Jesus, Amos Comenius, thanked God that from his youth he had ever been a man of desires-vir desideriorum) find satisfaction in the striving and struggling of our time after unfruitful speculative heights, where the heart is not full, and the spirit not warm? Every one who has experienced what presses with necessity on the human heart, will exclaim with Epicurus: "Thanks to nature who has made what is necessary, light; and what is difficult, not necessary." Moses too, says, Deut. xxx, 11-14, "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."

ART. IV.-The Philosophy of the Human Voice: embracing its Physiological History; together with a System of Principles, by which Criticism in the Art of Elocution may be rendered intelligible, and Instruction definite and comprehensive. To which is added a brief Analysis of Song and Recitative. By JAMES RUSH, M. D. Second edition, enlarged. Philadelphia: Grigg & Elliott, 1833. 8vo., pp. 432.

No consideration is, perhaps, more humiliating to the pride of mere intellect, than that contained in the remark of Quintilian, "That an indifferent discourse, assisted by a lively and graceful action, will have greater efficacy than the finest harangue, which wants that advantage." This being the uniform sentiment of men, in all ages and in all the different stages of civilization, proves that man is a creature of feeling as well as of intellect. Though the Egyptians were the first to cultivate eloquence as an art, its origin was simultaneous with the development of the ideas of the just and the beautiful-with the development of the spirit of self-interest and ambition in human society, which rendered it necessary to animate and persuade men to the protection of their rights, or to the defense of oppressed innocence; and of that in the human mind which discriminates in sound between harmony and discord, and in speech between what is fit and proper, and what is unfit and disagreeable. It owes its birth, then, to the same age with that of poetry; and from the obscurity of its origin the fables of the poets have always ascribed it to the gods. Aristides calls eloquence the gift of Mercury; and the people of Lystra supposed Paul himself to be that god, calling him Mercurius, "because he was the chief speaker."

Reason is the gift of nature; so is the faculty of speech. But as the rules of logic are the invention of man, and have had their origin in the love of the truth and of intellectual superiority; so is the art of speaking the invention of man, and eloquence, in its widest acceptation, has sprung from that exquisite sensibility implanted in his nature, which makes the mind feel with warmth and energy the charms of what is lovely, great, and good. In the progress of this art toward its present state of perfection, it has combined with a natural perception of what is excellent in speech the aid of observation; so that the Roman critic was right when he said, "As in physic, men, by seeing that some things promote health and others destroy it, formed the art upon those observations; in like manner, by