ordained with sacred anointing, and were only considered faithful, in as far as they felt all their power to come, not from themselves, but from the mysterious presence of Jehovah in the symbol of the Shechinah, from whose servants, standing before that tabernacle in which the Lord dwelt, they had received anointing.

To understand the influence of the relationships in the family, we have need to consider only the actual facts, that are presented in society. Nothing is more common than to observe striking resemblances between those thus bound together. These are to be seen in the features of the countenance, in the tones of the voice, the general air and carriage, and even extend over into the intellectual and spiritual being, in a peculiar cast of mind, and tone of moral and religious thought and affection. How these come to exist is indeed a mystery, yet it is evidently brought about not from beyond, but within the family; of course by a divine hand, acting however, it would seem, in the thinking and willing of the Parent. So it is well known, that certain diseases both of body and of mind are often hereditary, moral traits of character too, vices and virtues are seen frequently to continue in families for generations. This appears to be the fulfillment of those awful words on the table of Commandments, the iniquities of the father, both original and actual, shall descend upon the children, unto the third and fourth generation. From the parental constitution, in itself considered, it is absolutely impossible that it should be otherwise, although it never can be so actually. For the redeeming grace present in the surrounding community reaches over more or less fully into all the families within its bosom, and extends a parental solicitude around those who have become orphans, by either the bodily or spiritual death of their parents. From such considerations, it is evident, that the family must be a divine institution and contain the Divine Presence, so that it is in fact a process of Mediation, by which temporal and spiritual blessings are to be received. There are other relationships, springing from the constitution of the state, through which the human spirit is carried upward into a full harmony with the Divine Will, and into full communion with the Divine Mind. The distribution of the human world into the forms of national existence is not an accident, nor a mere arrangement of human wisdom, but has an inward necessity in the life of the world itself. It is impossible to understand the origin and purpose of national institutions, or to find any meaning in History generally, except as we are prepared beforehand to see in it the evolution of a Divine Mystery, and thus to

acknowledge at the same time a Divine factor working in and through a free human agency in the accomplishment of earthly events. The division of the human family into the different races, cannot be accounted for, with any degree of satisfaction, from a change in outward circumstances, and is utterly unintelligible on the theory that the will of man is the ruling power in the production of events. It must be certainly from the working of a Divine hand, that those born in a certain region of the globe and from among a certain portion of the human family, upon being compared with those in other geographical limits, and from another race, should be found to be by birth of a different colour, with different outward features; a different structure throughout of the physical frame, as seen especially in the formation of the skull, thus indicating a different structure still deeper in the interior and spiritual being. And within these historically formed castes, into which individual men are born and in which they must dwell in time at least,-within these again, there are mysterious distinctions; whole classes of individuals are arranged into separate communities, each clearly distinguished from the other. The citizens of a particular nation are born into a peculiar order of intellectual and spiritual existence. They are comprehended in a community of feeling, of interest, and of purpose, are ruled by a common spirit, and working out, unconsciously or not as it may happen, a common end. Collectively in their national capacity, they are appointed to solve a given problem, it may be in practical life, in art, or in science. There will be unity of character, in those dwelling on one soil, and this because there is unity of life, out of which they have been begotten. There is a peculiar style of dress, and a general air that is national. The works of art are distinct, and the poems of a people especially have the expression of a national spirit. Science, even natural, but particularly ethical and politi cal is widely distinct at any one time, and above all when nations of different ages are compared together. The distinction here, then, as in the family, lies in the intelligence and inoral feeling of the individual, in his inward, and spiritual being. This is reflected clearly in the national language, which embodies the national reason, and contains, in one view at least, its intellectual and spiritual wealth.

As the etymology of the word imports, the nations holding the mind and life of the world at any given time have been brought into existence in the way of birth from the womb of the past. They spring forth always out of the ruins of that order of thought and will, in which the human spirit had been

for centuries previously comprehended. The dissolution of the wornout forms, in which the soul has for ages been dwelling is at the same time the birth of new institutions, that become a new habitation for the spirit. In these are to be seen the struggles of the human soul to realize its own meaning and proper life. The vast processes that form the way to the accomplishment of this result, as they succeed each other like the waves of the sea, have beneath the surface an inward connection. But outward traces and marks also of a deep bond of union in the succession of national institutions from one age to another are furnished in the researches of philology. It seems now to be settled that the Sanskrit of Hindostan is the parent of the entire Indo-Germanic family. The Persian, Latin, Greek and Teutonic, although widely separated in geographical and political relations, have a common origin, and are bound together in affinity by birth. A peculiar inward and outward structure of intellectual and moral existence reaches out with colossal proportions, from ancient India, across Asia and Europe to the shores of the great Pacific. Here is an order of civilization, peculiar to itself, an order of civilization carrying forward in its course the most magnificent creation of the soul in politics, in art and science, that starting on the banks of the Ganges has been moving Westward, forming the central stream of the world's life including the world historical nationalities of Gentilism, first India and then Persia the depositories of the rich treasures of oriental learning and wisdom, then in Greece and Rome, the depositories again of the Literature of the orient, under a renovated form after this, through the universal spread of the Greek language at the time of the introduction of the GospelEra, receiving into its bosom, the whole wealth of the literature of the Semitic Family, especially the treasures enshrined in the Hebrew Commonwealth, all of which were transfunded from the Semitic, over into the Romanic and Germanic nationalities, that have risen upon the soil of Europe, and in which is rolling forward majestically the river of Incarnate Truth and Life, with Paradise on its banks. And there can be no intelligence on the part of the individual, and no moral culture, except as he grows into that world of intelligence and life lying around him in the institutions of society. To be comprehended in the relations of the Family as produced in History, is actually to stand, in virtue already of birth, in the world of Truth, and Knowledge. And through the relationship of the nation, the individual is still more borne upwards into the realms of reason and celestial glory. To stand outside of society is to be intellectually and morally in the

position of the savage, and leads to death in arbitrary self-will. Human Reason both in its constitution and history forms a process of mediation in which is brought to pass the birth and growth of the human soul to the freedom of Immortality. The inexhaustible fountain of this glorious world of Truth and Life is the Divine Reason and Will in the Person of the Eternal Word. There is a tendency in all spheres of life, natural and human, to seek a centre on which to be supported. Such centres are found by the Geologist already in the creations of both vegetable and animal existence. The family carries in itself evidently the same character, and in every community there are particular individuals, on whom for the most part its life and activity seem to be poised, and the nation will always produce personal bearers of its life, appointed to utter the national thought and will; and, as since the Christian Era, a supernatural economy, broad as the earth, has been taking deep root in the natural and spiritual world, every Christian age produces those, who are constituted by birth and education, representatives between heaven and earth; the central personality from whom the whole world of intelligence and will springs is Jesus the Son of God. In Him too all the lines of History meet.

The Human Family undeveloped starts in unity and in the course of evolution is subjected for four thousand years to a process of division. These distinct races, comprised mainly at the end of this period, of the Indo-Germanic and Semitic are united in Christ in whom there is neither Jew nor Greek. History since the Gospel, is not as before a process of division but of union. The divisions now are not into races (parts of the one race) on the plane of humanity, but into Churches (parts of the one Church) in the plane of Christianity. This process of development both ante Christian, and Christian is to end in the developed unity of the Human Family in the new heavens and new earth. And Christian worship is offered in the name of the Son, as in Him the world of nature is created and upheld and around Him the world of Human Reason in its constitution and history revolves as its eternal centre.

KITTO'S CYCLOPÆDIA.

The Popular Cyclopædia of Biblical Literature. By JOHN KITTO, D. D., F. S. A., Author of the Pictorial Bible' &c.; assisted by the Rev. JAMES TAYLOR, D. D., of Glasgow. Illustrated by numerous engravings. Boston: Published by Gould & Lincoln, 1851. Pp. 800, 8vo.

THOUGH itself a pretty large work, this volume is condensed for popular use from a larger publication, the "Cyclopædia of Biblical Literature," which was designed to furnish a Dictionary of the Bible, we are told, for the libraries of ministers and theological students" not framed, as others had been, out of old materials, but embodying the products of the best and most recent researches in Biblical Literature," as they have been carried forward in different parts of the Christian world. With this larger work we are not directly acquainted; it is represented however as being altogether of a much higher order than any other publication of the same general class which has yet appeared, being the result of an immense labor and research, and keeping full pace throughout with the advanced biblical and theological knowledge of the present day. Dr. Kitto is merely the Editor of the work; its contents are made up mainly by contributions from distinguished scholars, whose names are for the most part a sufficient guaranty that the subjects on which they write are handled in a truly learned way. Among the contributors we notice several leading theologians of Germany. and two or three of some note from the United States. In the nature of the case, the articles thus furnished cannot all be of the same merit, and different shades of theology may come here and there slightly into view; although the purely literary character of most of the topics is a protection against this to a great extent. The present abridgement is intended to include all the matter of the larger work that is suited to popular and general use, and to meet in this way the wants of the great body of the religious public. "In the work as it here stands, is offered such an exhibition of the results of large research, without the details and authorities, as could not, it is believed, have been produced, had not the larger Cyclopædia previously existed, and its valuable materials been made available for this service. Drawn from such a source, it is believed that this Abridgement will possess the same superiority over Popular Cyclopædias of this class, as the original work confessedly does over those which aspire to higher erudition." It needs only a very general inspection of the book, to see that it forms a highly valuable help for popular use, in what may be termed the outward study of the Bible.

THE END OF VOLUME III.