wards the south, (on the opposite side of the street, I think,) a large oblong open court, with traces of ruined buildings. I am not sure, whether this is the same described by Mr. Wolcott in the following paragraph.

66

Passing north of the court just mentioned, I was struck with the appearance of its southern side; and think it deserves. a passing mention. Its foundations are the bevelled stones of Jewish architecture; and three massive arches lead beneath a terrace supported by twenty-four columns of masonry. The plan was too extensive for a private edifice; and I found on enquiry, that it was known as a ruined Khân, by the two names of Khân Emîr Hasan, and Khân Otuz Bîr. It probably belonged to the early days of the Muslim conquest; and is one of the most compact ancient substructures within the city. It is in the centre of the block, a few feet south of west from the well, and west of the Grand Mosk. It communicates at present with no street; and descending into the court, although in the heart of the city, I seemed to be in entire seclusion."

This place we saw

On our map it is Yâfa to Jerusalem, on But the text holds of

'Amwâs, Emmaus, i. e. Nicopolis. from Tell es-Sâfieh, but not afterwards. laid down on the south of the road from the authority of Prokesch and others. it the following language: "It is said by some to lie about one hour from Lâtrôn towards the south; while other information places it ten or fifteen minutes north of Lâtrôn, towards Yâlo."

Mr. Wolcott communicates the following remark, under date of Jan. 11th. "I am reminded to tell you, that Mr. Tipping says you have put down Emmaus ('Amwâs) on the map in the wrong position, south of the Jerusalem road, instead of north of it, where he found it last week."

Correction in the Biblical Researches. Mr. W. was led to suspect, that the measure of 630 feet, assigned to the southern wall of the Haram, outside of the city wall, (Vol. I. p. 395,) was too great. This measurement included the dis tance, from the point where the city wall would join the south wall of the Haram, to the S. E. corner of the latter, viz. 60 feet for the exterior building in the corner, and 570 feet beyond; as I find on recurring to my original pencil-notes.

* Bibl. Res. III. p. 30. Comp. II.
p. 363.

This last distance Messrs Wolcott and Tipping found on careful measurement to be only 550 feet; and further, by like measurement, both within and without the city, they ascertained" that the whole length of the southern wall of the Haram, as nearly as it can be measured, is 915 feet, instead of 955 feet as given by Prof. R." (Vol. I. p. 430,) making a difference of forty feet. "This correction," Mr. W. remarks, "will help his argument." I am, however, unable to account for the error. This measurement of the circumference of the city was one of our first in Jerusalem; it was made by me alone, our two Arab servants carrying the tape. It of course did not pretend to any great accuracy; and the correction made by Mr. W. of three feet in the length of the eastern wall of the Haram, (1525 feet, instead of 1528,) does not surprise me. Had the other error in the southern wall amounted to 100 feet, instead of 40, I should at once have supposed I had counted one length of the tape twice over. As it is, it may have arisen, perhaps, from some mistake in reading off the number of feet on the tape, when not stretched its whole length.

ARTICLE XIII.

CRITICAL NOTICES.

1.--Lectures in Divinity, by the late George Hill, D. D., Principal of St. Mary's College, St. Andrews. Edited from his manuscript by his son, the Rev, Alexander Hill, minister of Dailly. Philadelphia: Herman Hooker, 1842. pp.

781.

THE publisher of this volume of "Lectures in Divinity" has done a valuable service to the religious public of the United States. He has placed within the reach of Theological students and ministers of the gospel, in a convenient form and at a reasonable price, a body of theology well arranged and written in a lucid, didactic style. The author was a highly respected minister in the Church of Scotland, and for many years Professor of Divinity in St. Mary's College. The Lectures are divided into VI. Books, and these again into chapters

and sections. The books treat, in order, of the following subjects-Evidences of the Christian Religion-General view of the Scripture System-Opinions concerning the Son, the Spirit, and the manner of their being united with the Father -Opinions concerning the Nature, the Extent and the Application of the Remedy brought by the Gospel-Index of particular questions, arising out of opinions concerning the gospel Remedy, and of many of the technical terms of TheologyOpinions concerning Church Government. Under these general heads, we have a brief and candid history of the principal theological opinions which have prevailed on the earth, and a very fair presentation of those views, on different points, which the author could not adopt. Those who differ with him, as we perhaps should on a few points, will have no reason to complain of his unfairness, but must be prepared to meet his arguments with the same candor and kindness which he manifests. His views of original Sin, Atonement, Redemption, etc., are those of the Scotch Church generally.

2.-The Poetical Works of John Sterling. First American Edi

tion. Philadelphia: Herman Hooker, 1842. pp. 268. These poetical effusions are from the pen of Mr. Sterling, formerly a clergyman, now a gentleman of leisure and letters, who has been a frequent contributor to the pages of Blackwood's Edinburgh Magazine, under the signature of Archæus.

The volume commences with the "Sexton's Daughter," which he who readeth once will wish to read again. It is a beautiful tale of tenderness and love, represented in the sim. plest, chastest language, and with the manner of an artist. The "Hymns of a Hermit," and several other interesting pieces, not found in the volume published in England in 1839, are introduced in this first American Edition.

Whilst we appreciate the style and generally the sentiments of the book, and discover much that is chaste, tender, pure, and beautiful, we cannot but regret that the publisher has seen fit to enclose it all in so homely an exterior.

3.-Elementary Principles of Interpretation, translated from the Latin of J. A. Ernesti, with notes, and an Appendix, containing Extracts from Morus, Beck, Keil, and Henderson. By Moses Stuart. Fourth Edition. Andover: Allen, Morrill, & Ward well. New York: Dayton & New1842. pp. 142.

man.

This small manual has already passed through three edi

tions, and its value is, therefore, sufficiently known to the biblical student. As will be seen from the title-page, it is enriched by copious and important extracts from the Hermeneutica of Morus, and from Keil and Henderson on the qualifications of an interpreter. It presents in a brief space, and in the form of distinct rules, the principles by which the expounder of the Scriptures is to be governed, and is well adapted as a text-book on the subject, to those who are willing to devote time and patience to such acquisitions.

4.-Manual of Sacred Interpretation, for the special benefit of Junior Theological Students; but intended also for private Christians in general. By Alexandar McClelland, Professor of Biblical Literature in the Theological Seminary at New Brunswick. New York: Robert Carter, 1842. pp. 168.

This book is something new under the sun! It was written by one who holds the pen of a master, as every one who reads it will testify. We here have exhibited all the essential principles of interpretation, in four maxims and nine rules; and these are presented in so attractive a style, and with so happy illustrations, that one enjoys the reading, however dry we might naturally presume the subject to be. Every one may read and understand the lessons it teaches, and we are glad that the subject has been unfolded by one so admirably quali fied, in a manner which, we trust, will secure the attention of ordinary readers of the Bible, and lead to a more general study of the just rules of exposition. The "Address to Students of Theology," at the close of the volume, is one that ought to be read by every young man having the ministry in view, or having recently entered it. He could not rise from the perusal without feeling himself inspired with a new zeal for prayerful, persevering, ardent study of the word of God. 5.-The Millennium of the Apocalypse. By George Bush, Pro

fessor of Hebrew and Oriental Literature, New York City University. Second Edition. Salem John P. Jewett. Boston Tappan and Dennet, Crocker and Brewster. New York: Dayton and Newman, 1842. pp. 206.

The times are marked by attention to the prophecies, and therefore, eminently propitious for a second edition of Professor Bush's work. It will probably be read with even more interest now, than when it first appeared. The peculiarity of the

views consists principally in regarding the Apocalyptic Millenium as past, and interpreting the Dragon of the twentieth chapter of Revelation, as a symbol of despotic, idolatrous Paganism. The author, however, by no means rejects the idea of a future period of peace and bliss, when holiness shall prevail on the earth, but thinks this is not to be confounded with the thousand years of the binding of Satan or the Dragon. The book merits attention and study.

6.-The Bible and the Closet: or How we may read the Scriptures with the most Spiritual Profit. By Rev. Thomas Watson; And Secret Prayer Successfully Managed. By Rev. Samuel Lee; Ministers Ejected in 1662. Edited by John Overton Choules. With a Recommendatory Letter from Rev. E. N. Kirk. Boston: Gould, Kendall and Lincoln, 1842. pp. 140, 24 mo.

This little book, beautifully executed, is one of a series in course of preparation by Mr. Choules, derived from the writings of the Puritans and Nonconformists of England in the seventeenth century, for which he possesses a library of rare materials. The two Essays before us are a good beginning. That on secret prayer is not surpassed by any thing we have ever read on the subject.

7.-Discourses on Human Life. By Orville Dewey, Pastor of the Church of the Messiah, in New York. New York: David Felt & Co., 1841. pp. 299.

The author of these Discourses, it is well known, embraces the Unitarian views of Christianity, and his style of composition and manner have acquired for him some popularity. These sermons, or rather discourses, as they are more appropriately denominated, are certainly written in an attractive style, and there is an air of mystery about some of them, that would be exceedingly grateful to certain minds; but, when contemplated as part of the regular ministrations from the pulpit to a waiting assembly of immortal, sinful men, under probation for a few days in this fleeting life and then to pass to the judgment seat, and receive an award for eternity, dependent on their relations to Jesus Christ in this world, they seem to us to be exceedingly wanting in the essential principles of the Gospel. The precious blood of Christ is not there; the cross is cut down; and true religion is made identical with goodness. This might answer for a purer world than ours; but it is far