felt ourselves severely the want of a work of this sort, and were well nigh giving up the task from the difficulties thrown in our way by bad grammars, and the necessity which they imposed of making axioms and deductions for ourselves, having vainly. sought for this help in the above mentioned grammars: we found a few facts, but so disjointed-such a rudis indigestaque moles-that we were fain to return to our old system of fagging out a more logical system on our own account. This system, in the hands of Mr. Redhouse, is all we can require. Conversant with the three principal eastern languages, and possessing a perfect knowledge of the leading European tonguesresident since his youth in Turkey, and the author of a dictionary of foreign (Arabic and Persian) terms, used in the polished written language of the Porte, in which language they explained for the use of the employées of the Porte, and which was ordered by the Sultan to be published at the Government press at his own expence-this joined to an industry truly German, Mr. Redhouse already enjoys a reputation in Ottoman literature which it is to be hoped he will extend to Europe.

The fourth division of his "Grammar" treats of syntax, and construction, followed by an appendix in which is given-first, a Turkish phrase more or less long; secondly, a translation in French; followed, thirdly, by a commentary which we can no better explain than by quoting his own words-"un commentaire analytique et synthétique accompagné de renvois aux règles grammaticales que y ont guidè la construction des differents mots et phrases."

The whole system puts us in mind of the books of Roman law, which we find divided into books, titles, sections, and paragraphs; with this exception that the § are numbered from 1 to 1018 for more simple reference.

Having thus endeavoured to shew the system and nature of this work, we will boldly go on to recommend it as the most useful that has appeared: and it is to be sincerely hoped that, at at this period of enlightened Christianity, when we see the servants of the Church training the wild voices of paganism and infidelity, this language will not be neglected, without which nothing can be done in those countries, not only among those professing Islam, but also among many sects of soi disant Christians, professing a barbarous belief- a true libel on the name they bear.

Of what inestimable advantage would it be to have a professor's chair at the two English Universities filled by such a man, who might read at Cambridge in the October and Lent, at Oxford in the two summer terms, and in London after the beginning of the Oxford long vacation. Could the expence be of any consequence-seeing, as we do, professors at both who have

ceased to read on account of the smallness of the attendences (vide Parliamentary Report); but whose salaries are far from being grudged? No: considering the mighty stake we have in Turkey and in peace, both spiritually and commercially, we must say that we think £500 or £600 a year would be by no means mispent in such an object, where so much is given for lectures never delivered, and for others never attended, on the mere supplementary branches of other sciences. Let us remember the adage of Charles the Great:-"Che sa bene quattro lingue vale quattro nomini;" or speculate on the cunning principle of the Mahommedan divine, that he who knows the language of him of another faith or nation is the better able to guard against his wiles.

Christ's Hospital may be well proud of its élève, who repays with such interest the valuable capital bestowed upon him at that excellent institution, which has not its superior in England.

Codex Friderico-Augustanus: sive Fragmenta Veteris Testamenti è Codice Græco, omnium qui in Europa supersunt facile Antiquissimo, in Oriente detexit, in patriam attulit, ad modum Codicis edidit CONSTANTINUS TISCHENDORF, Theologiæ et Philosophiæ Doctor, Theologiæ in Academia Lipsiensi Professor, &c. Lipsiæ, 1846. London: imported by Williams and Norgate. Imperial Quarto. THIS splendid publication is a most important accession to sacred literature, for which biblical students are largely indebted to Professor Tischendorf; who has performed his editorial labours in a manner worthy of the reputation which he had previously acquired by his beautifully executed fac-simile editions of the Greek Septuagint and of the New Testament, which he had successfully traced and transcribed from the celebrated palimpsest (or re-written) manuscript, preserved in the Royal Library at Paris, and known to scholars as the "Codex Ephremi, from its containing certain treatises of Ephrem, a deacon of the Syrian Church at Edessa, which were written over more ancient writings, containing the Old and New Testaments in Greek.

The fragments of the Old Testament brought from the east by Professor Tischendorf, and now published, consist of fortythree folios, or eighty-six pages, beautifully lithographed after the original; each page containing four columns, of forty-eight lines in a full column. These comprise portions of the books of Chronicles, the second book of Esdras, Nehemiah, the entire book of Esther, Jeremiah, chap. x. 25, to the end of the book, and chap. i. 1, to chap. ii. 20, of the Lamentations of Jeremiah. The manuscript is written, in quaternions or gather

ings of four folios, upon very thin vellum, made of the skin of the species of antelope commonly to be met with in the deserts of Libya, Egypt, and Arabia. These folios are in very large quarto size, so large indeed that the skin of an antelope sufficed only for two folios. The manuscript is written in uncial or capital letters, with tawny-coloured ink, of various degrees of clearness, and (Professor Tischendorf is of opinion) exhibiting traces of four different correcting hands; the earliest of which is contemporary with the writing of the original manuscript, but the three others are of later date. On comparing the Codex Friderico-Augustanus with the most ancient uncial Greek MSS. known to be extant, and especially with the Codex Ephremi (of the fifth century), and with the Codex Alexandrinus in the British Museum (written either towards the close of the fourth or early in the fifth century), Dr. Tischendorf gives the palm of superior antiquity to the manuscript which we now introduce to the notice of our readers, and which must have been written early in the fourth century. The necessarily high price, at which this fac-simile has been published, must place it out of the reach of ordinary Bible students; but it well deserves a place in the libraries of the British Museum, and of the several universities and colleges in Great Britain and Ireland. Future editors of the Septuagint Version will, doubtless, collate it for the various readings which it may contain.

The Last Day. London: Nisbet and Co. 1846.

Of all the volumes to which the present year has given birth this is one of the most unpretending in point of size, but it is second to none, not only in importance of subject, but in the solemn and earnest eloquence and poetic power with which its unquestioned truths are enforced. None but a poet as well as a Christian could have written it. Beyond the pages of holy writ we never met with any volume which appealed so powerfully to human nature on its nearest and dearest interests. The author is evidently a practised writer, and perfectly well versed in the Scriptures on which his little volume is based. Indeed, by a beautiful arrangement, every page has its confirming texts displayed in medallions in the margin. Regarded as an embellished book it is a perfect triumph of the press. Independently of an emblematic title, printed in colours, the pages have deep ornamental borders; while no two consecutive pages are alike in colour or pattern. At the same time there is nothing glaring or gaudy in the style of embellishment, but all is chaste and subdued as befits the solemn subject, The

book, as we have said, is a small one; and, had it been one of ordinary claims on our notice, would have been dismissed by us in a few lines instead of a page or two which we now devote to it, in the way of quotation; for we cannot deny our readers one or two specimens of our author's style and handling of his subject. The first we hold to be peculiarly appropriate to an age of scientific research, and in which we too often find man in his presumption holding up his feeble taper to religion when he should walk implicitly by her light. The passage refers to a scientific meeting overtaken by the Last Day :

"The grave assembly has met. These are staid men and learned. They have dived into the mysteries of nature, and have told her secrets to mankind; and laid bare her treasures, making the world rich in science and in arts. But, ah! ye men of wisdom! Have ye been wise in the fear of God? Have ye seen the star in the east, and sought the Saviour? Searchers after truth, have ye found Him who is the way, and the truth, and the life ?' Or have ye, in the pride of feeble philosophy, wrestled with the truths of revelation, and pronounced them weak, when ye have been yourselves overthrown? It may be of such perversions of truth that ye are guiltless; but 'He who by His spirit hath garnished the heavens,' who made a decree for the rain and a way for the lightning,' who 'speaketh, and out of the south cometh the whirlwind, and cold out of the north.'-He is at hand to weigh the wisdom of the proud,' and to charge them with their idolatry. Hath not the chemist bowed down to his retort, and to his crucible? Alas! he hath tried all the secrets of matter with a test; but hath he proved the secret of his own heart's wickedness with the touchstone of truth? Hath not the astronomer lifted up his eyes to the heavens, and lost his own soul' amid the wandering of space? Hath he not worshipped the stars rather than their Creator? He who measures the distances of the planets, hath he considered that further than the Georgium Sidus' from the earth is the heart of the unregenerate man from God? Hath not the mathematician worshipped the science of his pride, and said-'I have found truth-I can demonstrate it. Religion may be very well; I deny it not; but who is there that can prove it ?' Man! mighty in wisdom! heard ye not that cry? He cometh who shall prove all things!' and all the proud, and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of Hosts.' Woe unto the wise that have not sought Him that made the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night, and calleth the waters of the sea, and poureth them out upon the face of the earth-the Lord is His name.' Then the wise of the earth answer and say-' We will seek Him.' But the thunders of the last day respond-it is too late.' Yes: the wise men are ashamed-they are dismayed and taken-lo! they have rejected the word of the Lord, and there is no wisdom in them.' Thus saith the Lord-Let not the wise man glory in his wisdom, neither

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let the mighty man glory in his might: let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and honoureth me, that I am the Lord which exerciseth loving-kindness, judgment, and righteousness, on the earth, for in these things I delight, saith the Lord. Yet glory to God! there are still awaiting His coming a remnant of the magi who have brought their choicest gifts unto Christ, and sanctified them-who hold their talents as those who must give an account,' and these shall not be ashamed, but shall 'meet their Lord in the air, and so be for ever with Him.' Henceforth they shall drink of the fountain of all wisdom, and the thirst of their souls shall be appeased. In spirit shall they wander along the paths of immensity, and they shall visit the stars of light, where truth has no veil. All things shall be proved to them, for they shall see with their own eyes, and be satisfied that God is all, and in all.”

Take another sketch equally graphic and full of poetry :

"A ship is resting on the ocean; it is the middle watch; there is not a breath of wind; the sails flap on the masts. The wheel is useless in the steersman's hands; there is a great calm; the waters are still, as though in expectation of some coming event. The moon looks down silently on the fair deck of the stately vessel; all nature seems to listen; the sailors of the watch can no longer tell the story of former dangers; silently they gaze upward at the quiet sky, and little heed they that their last peril is at hand. Oh! in a moment, in a twinkling of an eye, the bright blue sky hath become black, the face of the golden moon has changed to blood-a tempest lashes the angry waves! It is the last storm. The ocean is writhing in its dying agony; the fiat has gone forth and there shall be no more sea! What of the night, mariner, what of the night? Again there is light in the heavens; the blood-red moon hath passed away; the streaks of a dawn, brighter than ever yet illumined the horizon of the once again stilly ocean, blend with the fires of a burning world. It is the last day! The waters sink; the dry land appears; the dead of the battle and the wreck awake again to life; and the ocean-murders which the waters have covered, as with a shroud, are revealed; the dead are living witnesses against their murderers. Mariner, what of the morn? There is no more sea. Lo! the ships of a thousand navies add their wrecks to the fires of the last day. Their crews stand before the great white throne,' and the workings' of many days shall be a fearful reckoning. Oh ye whose business has been in the great waters,' ye who have gone down to the sea in ships and seen the wonders of the Lord,' have ye glorified Him? Ye who have staggered to and fro like drunken men in the storm, and been at your wits end,' when He hath, in answer to prayer, said to the waves 'peace, be still,' have ye praised Him? Praised Him in a life devoted to his service, from whom cometh help? Has Christ been the anchor of your souls? Has your compass pointed Zion-ward? Ah! ye who now walk the deck in the pride of seamanship remember such will be the questions, master and mariner, captain and ship's company, must

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