The Map is intended to shew the dimensions of the land of Israel, given in covenant by God to Abraham and his seed for ever (Gen. xv. 18), allotted according to the division of the prophet Ezekiel (xlvi. 1-7, xlvii. 13, xlviii. 29). The reed (xl. 3)=6 cubits, of a cubit and a handbreadth (xl. 5, xliii. 13) 12 feet 9 inches.

The scale is 624 English miles to 1 inch.

The measurements are given as approximations merely, but are believed to be correct.

A The holy oblation, 25,000 reeds square (xlviii. 20)=3600 square miles; and is one-tenth of the whole oblation.

b The portion for the priests, 25,000 reeds long, and 10,000 reeds broad (xlv. 3, 4); two-fifths of the holy oblation=1440 square miles.

c The portion for the Levites, equal to the priest's portion (xlv. 5).

The possession of the city is 25,000 reeds long, and 5000 reeds broad (xlv. 6, xlviii. 15)=720 square miles-one-fifth of the holy oblation. It is divided into the two following:

e The residue of the possession of the city, 10,000 reeds long on each side of it (xlviii. 18).

f The city of Jerusalem, hereafter to be called Jehovah Shammah (xlviii. 35), 5000 reeds square (xlviii. 15)—12 miles square, and is one-fifth of the possession of the city. It stands in the midst of the holy oblation (xlviii. 15, 18).

g The suburbs of the city, encircling it, 250 reeds a little more than mile in breadth all round (xlviii. 17).

h The sanctuary, 500 reeds and 50 cubits square (xlv. 2)=nearly 14 mile square. It stands in the midst of the holy oblation (xlviii. 21), and so in the midst of the city. There is a seeming discrepancy with this in xlviii. 8, 10, but other scriptures confirm it.

B The residue-nine-tenths of the whole oblation for the prince (xlv. 7, xlviii. 21), 25,000 reeds broad, and in length as one of the other parts (xlviii. 8).

C The allotment for each tribe is equal to one-third of the whole oblation, and to one-fifteenth of the whole land 12,000 square miles. The allotments are in parallels (xlviii. 1-7, 23-28).

D Hamath, the northern boundary (xlvii. 16, 20, xlviii. 1).

E Kadesh, the southern boundary (xlviii. 28).

F The Mediterranean Sea, the western boundary (xlvii. 20).

G The river of Egypt, the continuation of the western boundary (Gen. xv. 18).

H The river Euphrates, the eastern boundary (Gen. xv. 18).

The space within the boundaries is about 180,000 square miles.

The space formerly possessed is shewn on the map.

The whole of the space has never yet been possessed by the seed of Abraham, but will be, according to the terms of the covenant.

Reviews.

The Doctrine of the Atonement, considered especially in reference to recent objections. By the Rev. J. B. LowE, A.B., Ex. S.T.C.D., Incumbent of St Jude's, Liverpool. London: James Nisbet and Co., Berners Street. 1857.

A BRIEF but clear and well-put statement upon the nature of the atonement, shewing that it is sacrificial and substitutionary. The following passage contains the substance of the great doctrine:

"And it is important to observe, that there was a bona fide expiation accomplished by these sacrifices, not, indeed, for sin considered in its moral aspect, or in its eternal consequences, for in this sense it is not possible for the blood of bulls and goats to take away sin.' But these sacrifices had a ceremonial efficacy, and effected expiation for sin considered in its theocratic aspect, as involving the penalties prescribed by the ordinances of the ceremonial and judicial law of the theocracy. Remission of these penalties was obtained by the ceremonial sacrifices, which thus afforded a graphic and highly instructive representation of vicarious atonement. As an illustration of this we would refer to THE LAW OF THE SIN-OFFERING as stated in the 4th chapter of Leviticus. In the first and second verses we have a general statement of the sins for which the offering is prescribed, and in the remainder of the chapter directions are given in detail concerning the mode of proceeding, in reference to every class of the population. The case of the priest is mentioned first (verses 3-12), then that of the whole congregation (verses, 13-21), then that of the ruler (verses 22-26), then that of any of the common people (verses 27-35).

"There are some slight differences in the details of the ceremonies prescribed in each of these cases, but the main features are the same in all; the hand of the sinner is laid on the head of the sacrifice, signifying that transfer of guilt which is the essence of the whole transaction; the victim is slain, in consequence of the sin thus laid upon him; the blood is sprinkled before the Lord, and it is added 'the priest shall make atonement for them, and it shall be forgiven them' (verse 20); or 'the priest shall make atonement for him as concerning his sin, and it shall be forgiven him' (verse 26); or, again, ‘the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him' (verse 35). Nothing can be more distinct, and nothing more complete, than the evidence of the chapter here referred to. Were there no other testimony on the subject, it would be abundantly sufficient. But the doctrine of the 4th chapter of Leviticus is that which pervades the whole of the Jewish ceremonial law-there is but one means of forgiveness and reconciliation inculcated there, the same as that for which we are contending— atonement by substitution, atonement by blood-shedding, atonement by vicarious death, atonement by expiation, by the infliction of the penalty of sin upon the appointed and sinless sacrifice."

We add the author's explanation of Col. i. 26:

"Does not St Paul describe the sufferings of Christian men for the cause of the gospel as the sufferings of Christ himself? Nay more, does he not expressly teach, that he himself was daily, by his own sufferings in the flesh, filling up that which was behind (or completing the deficiencies), of the afflic tions of Christ for his body's sake, which is the Church? And is it not manifest from this, that whatever Christ was accomplishing by His passion, the

same is also accomplished by the afflictions of His people-that they are, in fact, participators with Him in this work? And, if this be so, what becomes of the doctrine of expiation accomplished by the cross?'

"This argument, although sounding plausible at first, will no more bear examination than those which have been discussed and answered in the previous chapters.

"1. In the first place, the expression, sufferings of Christ,' which the apostle says abounded in him, may very well be understood to signify sufferings belonging to the cause of Christ, or, in other words, endured for the sake of Christ. And this view of the words would, surely, best suit the sense of the whole sentence in which they stand: For as the sufferings of Christ abound in us, so our consolation, also, aboundeth by Christ.' In proportion as we suffer for Him, in such proportion He comforts us in our trouble. And so, also, in regard to the expression in the first chapter of Colossians. The afflictions of Christ' may very well be taken to mean afflictions produced or occasioned by adherence to Christ, even as the reproach endured by Moses so many years before the incarnation is called 'the reproach of Christ.' And when the apostle speaks of himself as 'filling up that which was behind' (the VOTEρηuara) of these afflictions may he not be understood to refer to the revelation which was made to him at the time of his conversion, as to the 'great things' which he was to suffer for Christ's sake? Was it not natural that he should regard each fresh affliction as serving to complete the sum of that tribulation which he knew was appointed for him? So that the deficiency, or uncompleted parts (the voreрημara), would refer not to any deficiency in the sufferings of Jesus, but to the part still unaccomplished in those of the apostle himself.

"2. But, in the next place, supposing it necessary to understand the phrase 'afflictions of Christ' literally, as referring to Christ himself, what would be the meaning of the passage? It would, then, simply teach us to believe that Christ himself suffered with His afflicted people, so that every member of His body on earth might be said to fill up the measure of that suffering which could not be complete until the last tear was shed, and the whole Church secure in glory. If any prefer this interpretation, we are not disposed to dispute it. But what bearing has it upon the doctrine of expiation? None whatever. That the sympathy of our blessed Saviour with His people in their afflictions has no atoning efficacy we freely admit, or rather, earnestly insist: but the result of His personal sufferings is quite another thing, and it is concerning them, and them alone, that the question really is. To argue from the sympathy of Jesus, which is present and continuous, to the atonement of Jesus, which is past and completed, is as fallacious and illegitimate an inference as it is possible to conceive. Nothing could exceed the weakness of this argument, which has been so much relied on, unless it be the unscriptural character of the doctrine in support of which it is alleged."

The Song of Songs; an Exposition of the Song of Solomon. By the Rev. A. Moody Stuart. London: James Nisbet and Co., 21 Berners Street. 1857.

We do not enter on an exposition of this wonderful "Song," nor into a minute criticism on this excellent volume, which contains more that is interesting and spiritual, than many of the attempted expositions of this allegory. We take what lies more within our own province, and give the concluding pages of the work, in which the Lord's second coming is introduced. It is the section entitled "The Last of the Four Mountains,"

66 6

Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.'-In a book in which there is introduced so great a variety of aromatic plants, is there also in this mountain-roe amongst the spices a reference to precious perfumes found on earth? The allusion may be that which is supposed by some of the older writers, of the roe being perfumed by the aromatic shrubs amongst which it feeds; but may not the literal roe on the spicy mountains be found in the musk-deer? Musk is one of the most powerful of all perfumes, is highly valued in the East, and both the perfume and the deer from which it is taken were probably well known to one so conversant with natural history as Solomon. The musk-deer is similar in size, and in other respects not unlike, to the roe; it is specially the roe of the mountains, for its habitation is in the Asiatic Alps; and fragrant with its precious perfume while leaping on the summits of the lofty hills, may it not form the outward emblem in this roe or young hart on the mountains of spices?

"As there are four gardens, so there are four mountains in the Song-the mountains of Bether, the mountains of the leopards, the mountain of myrrh, and the mountain of spices. Other mountains such as Gilead and Carmel are introduced as images, but there are only these four that form part of the narrative or structure of the Song; for the undefined mountains at the commencement of the second Canticle are the same as the mountains of Bether toward its close; while Lebanon, Shenir, and Amana, from which the Bride is invited to come, are the hills of the lions' dens and the mountains of the leopards. The mountain of spices in this last verse of the Song must be distinguished from the mountain of myrrh from which the Bridegroom has already returned, and must of necessity constitute a fourth mountain in some respect—although we are disposed to identify it with the hill of frankincense, taken in distinction from the mountain of myrrh.

There is no reference to spice mountains of any kind till the Bridegroom announces on the approach of evening that he is about to rest in the mountain of myrrh till the morning. The previous mountains over which he is to leap like the roe are only mountains of Bether or hills of division—of division between us and God, division between us and Christ. They are mountains of holiness and righteousness in Jehovah-his justice like the great mountains, his truth rising to the clouds, and all dividing us from God and peace. Jesus surmounts all those mountains in his meritorious life and death, and the mountains of Bether are converted into mountains of spices— most fragrant to the Father in heaven, and full of sweetest perfume for men on earth. Next come the hills of the lions' dens and the mountains of the leopards-mountains of sin, of the world, strongholds of Satan. Jesus assaults these strongholds and takes them, binds the strong one that kept his prisoners in his dreadful den, breaks our chains, opens our dungeon doors, and invites us Come with me my sister my spouse from the lions' dens and from the mountains of the leopards.' These mountains also are turned for Christ and his people into mountains of fragrant spices; for through death Christ hath destroyed him that has the power of death; out of the strong one hath come forth sweetness;' and bruised foes have been made a fragrant footstool for Christ and his redeemed. The third mountain is the mountain of myrrh, which is certainly the sepulchre on Mount Calvary where Jesus lay embalmed as in a vast heap of myrrh and aloes brought by Nicodemus and his friends. The Bride expressly calls that mountain 'a garden;' and speaks of it not at all as she now does of the mountain of spices, but as implying death as well as height, when she says that he has gone down to his garden to the beds of spices.' But from the time when the Bridegroom says that he will get him to the mountain of myrrh and the hill of frankincense,' he has given no intimation whatever in the Song where he is to abide till he returns for the marriage; yet just as the Bride knew before that he had gone down to the

garden of spices,' she knows now that he is tarrying on the mountains of spices,' and entreats him to descend from their lofty summits. We therefore conclude that the Bridegroom makes a double intimation in the mountain of myrrh and hill of frankincense.' In his brief returning interview he had come from the mountain of myrrh;' but he has gone again, and whither— 'to the hill of frankincense;' and therefore she now entreats him to come down from this mountain of spices.' A double mountain he spoke of, and a rest on each; a double night of absence from the Bride on earth, first in his death and now in his ascension; a double rest, first in the grave and now in heaven; and a double morning, first of his own resurrection, and then of his appearing again in glory in the morning of the general resurrection of all that are in their graves.

"Jesus is now on the hill of frankincense, standing on the fragrant moun tain of his own finished work, an High Priest consecrated for evermore; and from that mountain continually much incense' is given to him, and it ascends out of his hands with the prayers of all saints. Saints on earth rejoice because he is on the mountains of spices-because the fragrance of his merits and death is like the 'great mountains'-because there are sweet odours enough to burn perpetually night and day before Jehovah, much incense offered and a vast cloud of fragrance ascending without ceasing. These mountains of spices are more fragrant than our sins are offensive, as the high and holy Servant and Sufferer is greater than the merely human transgressor; these mountains of spices are greater than the mountains of our sins, as the heavens are above the earth, and as the hill of God is higher than 'mountains of leopards and dens of lions.'

"But although it is profitable for us that Jesus has departed; and although by the Spirit we now enjoy more of his true presence than when he was seen by his disciples on earth with less enlightening power of the Holy Ghost; yet the Bride desires not that the Beloved should tarry for ever on these fragrant mountains, but that he would descend from them to her like a roe or a young hart- Make haste my Beloved and be like a roe or a young hart on the mountains of spices.' Jesus is beautiful like the mountain roe in her eyes, not feared, not shunned, but loved and desired; swift like the young hart are his feet, yet not too swift for her longings, but beautiful in their speed. The Bridegroom seems to tarry long, but when he that cometh shall come, he comes and does not tarry. Behold, I come quickly, surely I come quickly: Amen. Even so, come, Lord Jesus."

Tent Life in the Holy Land. By WILLIAM C. PRIME.
Sampson, Low, & Co. New York: Harper & Brothers.

London: 1857.

THERE is almost nothing of a serious tone in this volume, and the substance of it is rather adventure and incident, than topographical information. We gleaned two interesting facts, however, worth mentioning. The traveller, with his friends, was riding up the valley between Ebal and Gerizim :

"As we rode up the narrow pass between the hills, we looked behind us; and there, right down the valley, which went sloping away thirty miles to the Jordan, lit in the red rays of the setting sun, were the mountains of Moab, and the summit of Pisgah. (?) It was evident that the very words of the great lawgiver (Deut. xi. 29) were accompanied by a gesture of his hand, pointing them to Ebal and Gerizim, at the head of that valley."-(P. 130.)

This is probable enough, though the writer is far mistaken when he adds that Moses selected these hills for the blessing and the curse, simply because they were thus visible from where he stood. Again,