government and of the institutions generally in the new country. The ideas represented at Plymouth, began at once, through the church, the school, the college, the mission, their legitimate work of evangelizing the masses, of educating and ennobling the common people, of giving dignity to labor, and of creating all institutions needful for promoting the highest wellbeing of all persons, even the humblest, in the community. The ideas represented at Jamestown also began at once their legitimate work of creating a powerful aristocracy; of keeping down the masses; of aggrandizing the few at the expense of the many; of rendering labor dishonorable; and lastly of creating a peculiar institution, the very name of which is the synonym of all that is revolting and degrading to humanity. The intense antagonism between the ideas, or the principles, of the North and those of the South, soon began to develop itself.

At the close of the first fifty years, Sir William Berkley, then Governor of Virginia, expressed himself to the Lords Commissioners in these words: "I thank God there are no free schools nor printing, and I hope we shall not have these hundred years for learning has brought disobedience, and heresy and sects into the world; and printing has divulged them, and libels against the best government. God keep us from both." The aristocratic arrogance of these words, and the fling they contain at the free institutions of New England, are specimens of what every generation in our country since has been made familiar with. Those who suppose that the present hatred of New England and of the free institutions of New England, on the part of the Southern oligarchy and those who sympathize with them throughout the land, and that the present great conflict in which our nation is plunged, are things of recent origin, have very little understanding of the long history and of the true nature of the struggle.

As a nation we cannot be sufficiently thankful that the principles represented at Plymouth, and not those represented at Jamestown, very early in our national history gained the ascendancy, took the lead and gave to the country a free government and so many free institutions. While the principles which wrought at Jamestown were busily employing themselves upon the children of Africa, the principles brought to Plymouth had

ample time to develop themselves, and to establish free insitutions for America and the world. Satan was outwitted, and has waked up to the greatness of his mistake only in these later years. He now sees, when too late, that not one institution simply, but all the institutions of the country, should have been founded on the corner-stone of aristocratic despotism, and not upon the corner-stone of popular liberty.

But God is mightier than Satan; and in all this great conflict of the ages we can discover that the kingdom of Christ, is hastening to its triumph. Look no farther back than to those small beginnings in the middle of the sixteenth century, and then look at the present results as seen in the magnificent spectacle of our free and prosperous country, summoning now all its power to rescue its free government from the corrupting influence and tyranny of the only institution which the principles of despotism have been able to rear in the land. No human counsel has devised this, no human power has wrought it out. God is in this history. His wisdom and power direct the conflict; and they prolong the conflict to-day, not in the interest of the proud and despotic who tread his people beneath their feet, but in the interest of the poor, the down-trodden,

who call upon his name. All that lifts itself up against "good

will toward men," towards the poorest, humblest men of earth, is to be swept away by the fiery wrath of the Almighty. The proud Babel of despotism, which the oppressors in our country thought to rear to the heavens, totters and reels to its base, and already we can hear the rattle and thunder of its falling columns. Let the friends of the kingdom of Christ take no praise to themselves for the coming triumph, but let them be ready to strike the cymbals, and to shout; "Sing unto the Lord, for he hath triumphed gloriously."

ARTICLE II.

THE CHRONOLOGY OF THE SEPTUAGINT.

OUR object in this essay is to present an outline of the chronology of the Septuagint according to our most approved texts of that version of the Old Testament Scriptures. These texts are, (1), that of Cardinal Mai's edition, which is after the celebrated Vatican MS., and, (2), that of Tischendorf, which is from a collation of most ancient MSS., the Vatican being the basis. We make Mai our basis, giving the various readings of

Tischendorf.

It is not within our object to enter into any discussion in regard to the comparative claims of the Septuagint and Hebrew chronologies, though in order to afford the facility of comparing the two, we notice the points of difference between them, and give a parallel synopsis of both at the close.

PERIOD I. FROM THE CREATION OF ADAM TO THE FLOOD.

The above table differs from a corresponding one drawn from the Hebrew in this: The lives of the first five and the seventh patriarchs, before the birth of the son who succeeded in the

*Tischendorf says in his title-page: "Textum Vaticanum Romanun emendatius edidit,. omnen lectionis varietatem Codicum Vetustimorum Alexandrini, Ephræmi Syri, Friderico-Augustani subiunxit." And Mai says, (title-page), “Ex antiquissimo Codice Vaticano." But as the first 46 chapters of Genesis are wanting in this MS., we can easily account for the difference between Tischendorf and Mai in regard to some of the patriarchal numbers hereafter noticed.

patriarchal line, in the Hebrew, are just a century shorter, which century is added to the residue of life, making the whole life precisely the same; the years of Lamech before the birth of Noah are, in the Hebrew, 182, his residue 595, and his whole life 777 years, instead of as above. In the Hebrew, then, the duration of the period is 1656 years.

The various reading of 167, in the life of Methuselah, is edited by Tischendorf.

PERIOD II. FROM THE FLOOD TO THE BIRTH OF ABRAHAM.

According to the Hebrew, the lives of the first seven patriarchs (excluding Cainan) are just a hundred years shorter before the birth of a son, Cainan is entirely omitted, and the years of Nahor previous to the birth of Terah are only 29, making the period 292 years.*

The reading 79, in the life of Nahor, is found in many MSS. and is edited by Grabe, and by Field in an edition of the LXX recently published by the Society for Propagating the Gospel. But 179 is edited by both Mai and Tischendorf, and in fact, by almost all editors of the LXX.

PERIOD III. FROM THE BIRTH OF ABRAHAM TO THE EXODUS.

In regard to the duration of this period there is no difference between the Septuagint and the Hebrew. By a wonderful agreement of almost all chronologers, both ancient and modern,

Usher and some others

Hebraists- make this period 352 years. This is done by making Abraham to be born in the 130th year of Terah, comparing Gen. xi. 32 with xii. 4.

The texts

this duration is estimated at 505 years. upon which this estimate is based are the same in the Septuagint as in the Hebrew. These texts are, Gen. xii. 4 and Ex. xii. 40, 41.

Abraham was 75 years old at the "call," and the exodus was 430 years after. For by the consent of all the chronologers, the 430 years began when the patriarch, at the divine call, left his land and kindred. And Paul corroborates this in his statement, that the law came 430 years after the promise. (Gal. iii. 17). This interpretation is strengthened by the particular reading of the Septuagint in Ex. xii. 40, this translation adding, after the words, "who dwelt in Egypt," the words, ee and in Canaan."

The chronology of this period, then, according to the Septuagint is the same as in the Hebrew, viz. :

PERIOD IV. FROM THE EXODUS TO THE FOUNDATION OF SOLOMON'S

TEMPLE.

This period is shorter according to the Septuagint than it is according to the Hebrew, and that, whether we determine the duration by the single text, 1 Kings vi. 1, or by the details of the current history. In 1 Kings vi. 1, it is said that the Temple was begun 440 years after the children of Israel came out of Egypt, and in the current history only 20 years are assigned to Eli instead of 40 as in the Hebrew. In all other respects the details are the same in both. † And both are alike indefinite in regard to the time of Joshua and the Elders, and that of Samuel and Saul.

The duration of this period, then, according to the Septuagint, if we adopt the present reading of 1 Kings vi. 1, is 440

* Five MSS. collated by Holmes and the Compl. Ed. have 480 in 1 Kings vi. 1.

+ Clinton, (Fasti Romani, vol. II., Append. p. 226,) says the details from which the chronology of the period is determined, are precisely the same in the LXX as in the Hebrew; and he presents the details in parallel columns in which 40 years are assigned to Eli in the LXX. Parker, (in a recent elaborate work on Chronology), says the same. See next note.