and most religious poet of his day, Southey, in his Thalaba and Kehama." It is thus he reconciles conflicting opinions, and accounts for the obscure expressions of ancient authors. Estimating at so little the Masoretic system as Mr. J. does, we think he has advanced very far in his estimate of Ilebrew rythm. A semipunctist, such as Mr. J. appears to be, must miss much of the harmony of sacred verse, even imperfectly acquainted as we doubtless are with the true pronunciation. We are inclined however to think that the Masoretic method brings us nearer to the pure sound and real rhythmical capabilities of the language than is generally supposed. But of course the method must be understood. It has been supposed by some that Professor Lee has done as much as any one to establish its true principles. He does not seem to be an authority with Mr. Jebb. We have in vain looked for any reference to him in the course of his work.

The inquiry respecting Hebrew metre is extended to a comparison of sacred and secular metre; and lastly to an interesting examination of the two leading principles of sacred imagery. 1. Its accuracy, or regard for truth; 2. What has been called its anagogical characteristic, or tendency to lead the soul upward to heaven. "The pictorial effect in sacred poetry," and "the accumulation of metaphors," are the concluding topics of the Essay. Analysis would here be wholly out of place-but having entered so fully (beyond our intention) into the contents of these interesting volumes, let us now allow the author to sum up for himself, and put the reader in possession of his general views.

"In concluding this essay," he observes, “and the work of which it forms a part, a hope must be expressed, that those who have so far accompanied its writer will not regard poetry merely in a subordinate and grovelling sense, as the plaything of the fancy, the recreation of idle hours. The poetry of Holy Scripture is Divine truth, arrayed in her most glorious apparel, the oracle of God, speaking with the voice of angels. It is the highest exercise of the illuminated reason, but not on that account dissociated from the imagination; for the imagination, when taught of God, is that which apprehends most vividly the things which belong to the unseen world. Yet, if such be the high estimate claimed by the poetry of Scripture, let it not be thought profane to have brought into comparison with it the efforts of mere human genius. Those celebrated men, to whom the most frequent allusion has been made, have been, doubtless under the direction of God's providence, the master minds who have governed the intellect and the imagination not only of their own, but of all successive generations, in every part of the world where their language has been attainable: they have exercised a salutary moral influence: and to each of them may be applied what is so justly attributed to the most ancient secular poet of antiquity,

Qui, quid sit pulchrum, quid turpe, quid utile, quid non,
Plenius et melius Chrysippo et Crantore dicit.

"Yet it is not on account of their intrinsic excellence that they have been mentioned. This has been done in order to show how immeasurably distant are even those stars of the first magnitude in the secular firmament from that

sun which illuminates the sky of the heaven, and dims them all when he appears. In every respect, the teaching of the Holy Scripture, both in its fundamental principles, in the manner of its application of them, and in the manner of its divine instruction, excels beyond all computation the teaching of mere men, however gifted they may be by a kind of minor inspiration, or endued with that wisdom which proceeds from the Most High alone.

"Whatever success may attend his endeavours, the sincere object of the writer of these pages has been to administer to a religious and moral purpose, in throwing some elucidation upon the direct meaning and immediate object of the chief lyrics of sacred writ, the Book of Psalms. And in conclusion he must repeat, that he has been urged to it by the keen sense of the unwholesome influence to which the imagination, the reason, and the devotion of the present and rising generations have of late years been subjected. Whatever may have been the improvements in the moral and religious condition of our country (and to these no right-minded man can be insensible), there is unquestionably one great evil which has been spreading wide, and requires to be as strenuously arrested; namely, a vacillation and uncertainty of thought, which manifests itself in a want of firmness of principle, and too often of integrity; so that the ancient foundations of temporal policy, of morals, and religion, are shaken on every side. The ancient national character seems to be undergoing a great change, and the honest and clearsighted integrity of the British mind is now more rarely to be found. This evident deterioration may be accounted for in various ways: but assuredly one element of our enfeebled condition is to be found in the disregard of the ancient habits of regular thought, and systematic devotion, and solid learning, which united a classical taste and elasticity with the resources of catholic scholarship and enlightened religious philosophy. Till the old paths are again trodden; till the Fathers of the English Church are again associated with those of more ancient times; till men again learn to think and feel as Englishmen, and to believe that they do possess within the pale of their Church the stronghold of catholicity; if they would but resort to its defences in these times of trouble; till the wayward will be resisted, and the mind again subjected to the real teaching of the Holy Spirit in the Scriptures; no hope can be entertained for this Church and nation. Still the inherent honesty and uprightness of this favoured people has not yet been undermined: there is yet a love of truth and soberness largely prevalent: and therefore there is yet a hope, a strong and fervent hope, that our venerable cathedrals, and our glorious universities, may continue to be the strongholds of godliness, good learning, sound Christian doctrine, and holy living: that God's blessing may return in more abundant measure to this favoured land, so that truth may spring out of the earth, and righteousness may look down from heaven."—(pp. 395—398.)

It may be well perhaps to connect with these significant remarks, one more extract from Mr. Jebb, and we will then hasten to a close. The extract in question has reference to German theology, and will properly introduce the brief notice we think it desirable to take just now of the second work on our list, Professor Hengstenberg's Commentary on the Psalms. The points touched upon by Mr. Jebb are daily assuming an increased importance, and perhaps we need hardly apologise to our readers for thus culling, from time to time, from standard works of dogmatic and exegetic theology, the views of their authors touching our present position and future prospects. Such views, incidentally expressed, by men of cultivated minds and extensive observation, appear to us of

great value; and we are glad that, at the opening of the year, we have an opportunity afforded us by Mr. Jebb's work, of recalling attention to some of the most important points which have occupied us since the commencement of this journal. The topic touched upon in the following extract has been opened in a recent review in our pages, and will probably demand more attention than we have hitherto given it.

In the course of his work, Mr. J. has rarely quoted the Fathers, except for purposes merely critical or illustrative. "It required," he observes, "considerable forbearance and self-denial to abstain from the exquisite reflections and salutary lessons with which their writings, especially on the Psalter, abound: but to admit them, would tempt too many digressions from the main subject, already treated, as it is to be feared, too diffusely by the author, but from which it was his desire and intention to wander as little as possible." "Far different," he adds, "are the reasons for abstaining from any reference to the contemporaneous theology of Germany, from which much critical aid might naturally be expected." He then proceeds thus to express himself on this interesting subject.

"I am not ashamed to confess, that of the modern divines and biblical scholars of Germany, I know little; more, however, than I could wish, and quite enough to convince me, were it only from the admissions of their favourers in this country, that I should neither advantage my dull mind, nor the cause of sound theology and criticism, by making use of them. This may be considered a bold confession, but it is one which I heartily wish more would be content to make that more of our present divines would be resolute enough to apply to that portion of modern literature the avowal of Bishop Watson as to the Scotch metaphysicians of his day: Scotos istos metaphysicos nunquam legi, neque legam: quid igitur dixerint nescio: quid autem dixisse debuerint, dicam.' And there is learning enough in our Church to tell much more plainly and soundly what too many have been satisfied to leave to the mutilating dictation of crude and daring speculators. Yet whatever may be the distinguished merit of some (and in the department of philological science and criticism there are many names of eminence, and a few of sound discretion,) I can by no means acquiesce in an opinion practically held, that for the sake of them we must desert or slight the rich and profound theology of England. For my own part, I fully acknowledge a want of sufficient ability or powers of acquirement to pay a due attention to the abundant literature of our Church, and at the same time to devote any considerable leisure to the teeming and redundant lucubrations of Germany. Nor should I attempt it, until I were far better versed in the Fathers of our own Church and of ancient times than I can now pretend to be. I may add, that the studies which have been subservient to the present work having been pursued very much from inclination, and from the course of circumstances, and a great dislike of what is called 'getting up' a subject being perhaps morbidly operative, there never was any disposition to resort to those too popular quarters of information. The necessity of such a measure cannot be granted, unless it be ruled that every critical work ought to be a synopsis criticorum, and that a considerable portion of it should be devoted to the purpose of attacking theories which ought never to have existed. But controversy is the last object to which it would be desirable to devote these pages which do not profess by any means to be exhaustive.

"The tendency, however, is so plainly in the contrary direction: the ideality, the rationalism, the theoretical spirit fostered by modern Germany is so rife at present, that there are reasons quite sufficient to deter those who have been educated in the studies of sound English theology from throwing themselves into the popular stream. There are those who fear an injury to the wholesome powers of their mind, by becoming familiar with the debilitating productions of the continent. If the cause of Christianity is really to be served, Germany must retrace her steps, and learn from the divines of England, not only those of more ancient date, but from such names as Routh, Van Mildert, Middleton, and Rose, and others of our own generation, and from her own ancient but neglected worthies. It is indeed but little to say that modern Germany has much more to learn from the catholicity of the Reformed Church of England, who has been foremost in biblical scholarship, as Walton and Kennicott can testify; who can show a school of sacred criticism, in which Lowth, and Copleston, and Keble have taught; who can prove the possession of real genius, as ample and energetic as that of any nation in the world, far different from that laborious eccentricity, that indulgence in a wayward but plodding fancy, which usurps the name; and who, in her best days, and in the persons of her noblest sons, has been the foremost to uphold the cause of sobriety and truth. To exemplars such as these, both at home and abroad, we must recur, if the genuine spirit of Christ's religion is to be upheld, and transmitted to ages to come. We must leave those turbid streams, whose shallowness is concealed by their muddiness, and seek again the smooth waters which run deep, and study that lucid and calm, but profound philosophy, taught by those men who thought regularly, and wrote intelligibly. For it is from the influence of that indistinct and unsettling idealism, that many who have lately attempted to instruct others, have so written as to perplex, not to edify. They have had the cruelty to suggest to their younger disciples those doubts or half-formed thoughts which they were still excogitating, and have acted as if the business of theological instruction was little better than a system of intellectual empiricism, as if there were really nothing certain in theology or morality. We have great need to be reminded of the censure of Bishop Butler: Confusion and perplexity in writing is, indeed, without excuse, because any one may, if he pleases, know whether he understands and sees through what he is about; and it is unpardonable for a man to lay his thoughts before others, when he is conscious that he himself does not know whereabouts he is, or how the matter before him stands. It is coming abroad in disorder, which he ought to be dissatisfied to find himself in at home.' But let us hope that better days may visit us, and that that noble nation with whom, in many of its moral and intellectual endowments, there are such strong features of resemblance to the English mind, to whose earlier scholarship and theology all Europe is so largely indebted, may at length co-operate with our Church in restoring to the world a sounder and more catholic philosophy."-(pp. xxvi.-xxx.)

We know not whether Mr. Jebb has any acquaintance with Professor Hengstenberg, whose work on the book of Psalms we have classed with his own: but he will excuse our saying, that we think it by no means a book to be gulphed by a sweeping censure on German authors, much less to be deliberately placed in a Protestant Index Librorum Prohibitorum. To say nothing of the "philosophical science and criticism" which it displays (a department of sacred literature, however, in which it appears to us to take a high place), its merits, on other grounds, we are bold to say, are such as may well gladden the heart of every sound theologian, and

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warrant the hope so happily expressed by Mr. Jebb, "that better days may (yet) visit us," and that the "noble nation" to which Dr. Hengstenberg belongs... " may at length co-operate with our Church, in restoring to the world a sounder and more catholic philosophy." Let the testimony of P. A. Stapfer, quoted by the Îate Mr. Rose, in his work on "the State of Protestantism in Germany," acquaint our readers with the character and labours of Dr. H., as a well-known theologian and professor of divinity in the university of Berlin some twenty years ago. M. Stapfer, in speaking of the "Evangelische Kirchenzeitung," thus refers to this now more distinguished author: "La Gazette ecclésiastique évangelique, publié à Berlin, est, par beaucoup de raisons, un phénomène moral digne, à un haut degré, de l'une et de l'autre. ... Le principal rédacteur est un jeune professeur de l'Université de Berlin, le Dr. E. W. Hengstenberg. Ses articles se font remarquer par le profondeur des pensées, un tour de phrase vif et spirituel, une franchise courageuse qui ne ménage aucune des idoles du jour, aucune des faiblesses des chretiens de nom. inseré dans les six premiers numéros de son journal des considérations étendues sur les rapports de l'Eglise romaine avec l'Eglise évangélique, où il nous semble avoir établi, avec la dernière évidence, que les erreurs de l'Eglise romaine découlent principalement de deux sources, de ce qu'elle méconnoit la misère morale et l'impuissance spirituelle de l'homme, et du défaut de confiance aux promesses consignées dans l'évangile, et qui assurent à l'homme le secours de la grâce, lorsqu'il se résigne entièrement à la volonté de Dieu et lui fait l'abandon de la sienne. Ce manque de pleine confiance lui fait chercher un supplément d'appui dans le sacerdoce, chez de prétendus représentans de Christ et de ses apôtres, etc. Nous nous proposons de revenir, dans une autre livraison, sur ce morceau qui est plein d'aperçus lumineux et qui contient des observations frappantes de justesse sur le penchant et l'indulgence des panthéistes pour l'Eglise romaine. Il nous est impossible de ne pas, à cette occasion, manifester tout le plaisir que nous a fait le simple énoncé des thèses défendues en chaire par M. Hengstenberg et quelques-uns de ses disciples à Berlin, en 1825 et 1828, et que nous avons sous les yeux: nous ne pouvons nous refuser la satisfaction d'en citer quelques-unes:

"Ad V. T. intelligendum non sufficit philologia: requiritur animus, cui Christi gloria illuxitrinus est V. T. sensus.-Ea interpretandi ratio, quæ V. T. sensum in allegoriam convertit, originem primam duxit ab incredulitate, partim a virium in defendenda religione inopia.-V. T. qui aut reficit aut despicit, idem eo ipso aut rejiciat aut despiciat necesse est N. quoque T.