METHOD OF COMPOSITION.

These documents were prepared with the most scrupulous care. The Talmud, which is a critical and doctrinal Commentary of the Jews, composed at an early period of the christian economy, contains the most rigid rules respecting their composition, which shew the profound veneration and vigilant care which the Jews have exercised towards their sacred books in all ages. The materials on which they were to be written were the skins of clean animals, prepared by the hands of Jews alone. The length and breadth of the columns, the number of lines in each, and the number of words in a line, were accurately defined. Even the colour and component parts of the ink were minutely prescribed. The scribe also was enjoined, before writing the sacred and incommunicable name of Jehovah, to purify himself by a total ablution in water,-his pen was to be washed, and the ink designed to write the name to be taken into it prior to writing the preceding word, and such were the attention, veneration, and awe required, that if a king were to accost him while transcribing it, he could not pay him the slightest respect without gross impiety.* After the MS. was completed, it was laid aside for thirty days and then revised. If its revision were delayed beyond this period, or if more than three orthographical mistakes occurred on one skin, or the prescribed differences between the prose and poetical lines were not carefully observed, all the labour of the scribe was nullified, and the document was destroyed.

The punctilious regard of these sons of Abraham for the sacred records, led them to require perfect penmanship in their composition and preparation.

CLASSES.

There are two kinds of MSS. in use among the Jews-the synagogue rolls, or sacred copies, and the private, or common ones. It is not unlikely that some such distinction as this obtained at a very early period. The MS. out of which the pious Eunuch was reading when Philip joined his chariot was probably of the latter description, as well as that out of which those excellent females, Eunice and Lois, taught young Timothy, when a child, the things which "make wise unto salvation."

The synagogue rolls were such as were read in the synagogues at the stated seasons

of worship. Those which have descended to our times do not contain the whole of the Jewish Scriptures; but some have the Pentateuch (the five books of Moses), others have sections from the Prophets, and others the book of Esther only, appointed to be read at "the feast of Purim." Their dimensions are not uniform, but in depth and length they vary considerably. There is one at the present time in the British Museum which, although only containing the Pentateuch, is composed of forty skins; and Dr. Buchanan succeeded in obtaining from the black Jews of Malabar a portion of a MS., now in the Cambridge Library, comprising thirty-seven skins, the original length of which is computed at ninety English feet! Their ordinary depth appears to be between twenty and thirty inches. It is seldom that these public rolls can be obtained from the Jews, as they are either concealed or consumed when rendered entirely useless, lest they should be polluted by becoming the property of the Gentiles.

The private or common MSS., to which we may now briefly allude, differ in many respects from those just described. Their form is dissimilar, being composed of square sheets, not fastened together with thongs so as to make an extended scroll, but bound together in the shape of our present books. In size they vary from the folio to the duodecimo. The words which commence the sections or chapters are flourished and ornamented with gold and silver colours; and the ink used in writing the vowel points, with which this class of MSS. is accompanied, is different in colour from that employed in writing the main columns. Another peculiarity which distinguishes them is, that the upper and lower margins are filled with what is called the "great Masora," which is a work comprising traditions on the text, professed to have been handed down from the time of Moses; the spaces between the columns are also filled with the "little Masora" (an abbreviation of the former), while between the verses are found the Targums, or Chaldee paraphrases. Jewish prayers, glosses, &c. are also frequently found in MSS. of this kind. There is great diversity among them as to the shape of the letters and style of the writing; those written in some countries being far superior to those of others. There are three countries principally in which

they have been composed, viz., Germany, Italy, and Spain; but those obtained from the last-mentioned place are the best; the letters being so beautifully formed and regular as to rival the work of the printing press.*

From the scrupulous care and immense labour which we have seen were bestowed on the composition and preservation of these documents, we fairly derive a strong presumption of their uncorrupted character. Is it likely that that wonderful people, whose

profound veneration and conscientious regard for their law have preserved their national identity amidst so many ages and so many inducements to amalgamate with the Gentile world, should, nevertheless, be guilty of tampering with it? The thing is incredible. To them were "committed the Oracles of God," and their charge, for the preservation of which their mental constitution and national institutions so eminently qualified them, they have never thus betrayed.

STRAIGHT-FORWARD.

BY DR. MALAN.

"Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." (Lev. xix. 17.)

So speaks the Lord; but how difficult, sometimes, it is to obey that command! Either by want of love for a soul, or by want of humility and simplicity of heart, one delays to give the warning, to offer the meek admonition, and the neighbour is left alone, as a prey to his sin, or to his error !

Such was my temptation, and, indeed, my great danger, when, as I was walking on the deck of a steamer, I stood by some sailors who were playing at cards. We were on sea for two days, and it was Sunday morning. I felt deeply the impropriety of that amusement, in the hallowed time; and immediately I prepared a kind admonition. But a difficulty arose in my mind, when I considered that many people would hear or perceive my address, and that so these men should incur a greater blame.

But duty was before me, and the Scripture quoted above was sounding within my heart, where his voice, "Love thy neighbour!" was also speaking aloud; then, said I, at length, "Straight-forward! and may the Spirit of peace and true charity be my guide and teacher!"

I addressed, therefore, one of the players, very softly, but in a solemn way, saying, "What is not done to the glory of God, is a gain for the Devil. Say, therefore, my friends, do you really play as christians, or as unbelievers? And, besides, pray, support

my addressing you. I speak, I assure you, as a friend to your souls."

At once the cards were laid aside, and all the men looked at me in silence. Then I continued to address them, as affectionately as I could, speaking of our natural misery, but of the great mercy of God, and of his grace in his Son Jesus; and many times I repeated these words: "It is a gift! It is a grace! Let your heart hold it without any fear."

Then one of the sailors, a man of a serious countenance and calm behaviour, said to me, and very slowly: "It is the only thing needful you are speaking of, sir!" Do you know it? said I. "At least something of it!" answered the man, who immediately rose, and was followed by his comrades; and I saw them no more that morning.

But on the evening, when walking again on the fore-deck, I saw the same men drinking by turns a bottle of beer. Then, when I was nearer, the same sailor who had made his observation on the "thing needful," stretched out the bottle to me, saying: "Be so kind, sir, as to take also a draught!" Much obliged, indeed, said I. I do not feel thirsty. "But, sir," replied the same man, "it is, just as you have said this morning, a gift, a mere gift. Pray, do not refuse it from us!"

I know, said I, very seriously, that your kind offer is a gratuitous one; and I feel, indeed, thankful for it. But I will receive it only if you, a christian, give that glass of beer, in the name of the Lord Jesus; and to me, as to one of his disciples.

The silence was really imposing. The whole crew and a large number of passengers had flocked together, and all were deeply interested in the issue of that scene; especially because the missionary was solemn, and waiting for the sailor's answer,

"But, sir!" exclaimed this man, "it is a gift; a free gift. Hold it therefore, boldly!" Once more, said I, I will receive it for Christ's name's sake; and not otherwise! "That being so, sir," respectfully and humbly answered the sailor, as he pulled off his cap, "it is, indeed, in the name of our Lord and Saviour Jesus Christ, that I present to you this bottle, begging that you will drink of it." I receive it, therefore, said I, pulling off also my hat, and in the sight of our Lord, I, one of his disciples, receive from you, my brother, what you give to me, for his glorious name's sake. May He remember your confession, and your gift, in his own day!

Then, having drank some beer, I returned the bottle to the sailor, who respectfully bowed to me.

Now I perceived another sailor, a high and stout man, close behind the first, who smiled rather with a sneering on his lips. Then I went straight on to him, and embracing his shoulders with my left arm, I placed my right hand upon his heart, and I said, solemnly, to the attentive circle: "Oh, my friends, what a pity! This man keeps still a stony heart!" The sailor thrilled strongly: and then speaking to his ear, I whispered: "Dear friend! you must have this heart changed, by believing on the Lord Jesus!" "I will do it!" answered the man, in a low voice; and I left the place.

I was greatly moved, even to tears; and after consideration before the Lord, remembering what was at first my staggering and reluctancy, I thanked that faithful Master, who, in his grace, had compelled me first to have some love for my neighbour, and then to go "straight-forward" to him.

A GLIMPSE OF THE REDEEMED
IN GLORY.

BY THE REV. JAMES HAMILTON, D.D.
Revelation vii. 9-17.

(Concluded from page 213.)

In our last article we gave a description of the human inhabitants of Heaven. But WHAT IS IT THAT THEY DO THERE? What is their employment, and their blessedness?

They celebrate a victory. They have

"palms in their hands." They are what.. the second and third chapters describe as "overcomers." They have fought a good fight, and won the battle. Or, rather, they celebrate the victory which the Captain of their salvation has won for them. As the 5th chapter explains these palms;—“ Thoʊ art worthy; for Thou wast slain, and hast redeemed us to God by Thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests, and we shall reign on the earth." It was once very like as if they would be worsted. The world opposed them. As Amalek withstood Israel, as soon as he knew that Israel wished to go to Canaan, so the world opposed the believer, as soon as he set his face towards Zion. First,theworld laughed; and then it frowned. First, friends jeered, and jested, and tried to rally him out of his religion; and then.. they looked severe. Ungodly relatives censured his foolish preciseness and fantastic scruples; and ungodly comrades sought to entrap him into ridiculous or wrong positions. And he felt so weak and friendless, that he was often ready to loose heart, and give up this battle. And the Flesh opposed him. It fawned on him, and flattered him, and said, "Master, spare thyself." It coaxed him to be absent from the Sanctuary, and to slur over secret devotion, and to make slight work of God's service. And again he was ready to give up. He felt that he had acted a part so ignoble and imbecile, that it would be more consistent to abandon his christian profession altogether, and become once more an easy-minded worldling. And the Devil opposed him. The great adversary filled his mind with fearful doubts, and impious suggestions. Fiery darts were constantly alighting in his bosom ; and, in the face of his most sober convictions, he would find himself questioning the most essential truths-the Atonement's sufficiency, or the Gospel's sincerity, or even the existence and perfections of God. Or he would find his heart dying away from the objects which once were dearest; rather shunning than courting christian fellowship; sitting with averted eye or delinquent heedlessness, under the preaching which once engrossed him; tossing aside the books with which he used to be so enchained and edified; seeing no force nor fulness in those. texts which used to feed his soul as with marrow and fatness; and deliberately eyeing that same Saviour whom his soul once loved,

The

but perceiving in Him no beauty that he should desire Him. And again he was ready to halt. "Am I not a hypocrite?" he asked himself; "and would it not be more honest to quit the name, seeing I have lost the thing?" But whilst he was thus trembling on the very verge of apostacy, an unseen power came to his rescue. truths of God, or the terrors of Judgment, or the attractions of the Saviour, told on him afresh; and he hardly knows how, but he was constrained once more to turn his face to the foe. The battle began anew; and though he cannot boast of his exploits -he was fighting when he fell. The sword of the Spirit was then in his hand-a palm is in it now. And he wonders. How strange, that such a dubious fight should end in such a glorious victory! But here is the explanation-"Thou art worthy!" It was Thou, O Captain of Salvation, who didst shield my head in the day of battle. It was Thou who didst uphold my slipping feet, and revive my fainting spirit. It was Thou who didst repel those temptations which I hardly resisted, and didst give me victories where I put forth no valour. It was Thou who didst slay the foe that slew me, and by conquering Death for me hast secured that thy servant shall be conquered no more. Thanks be to God who gave me the victory, through my Lord Jesus Christ! Thanks for this victorious conquest; and thanks for this bloodless, but Blood-bought, palm!

They serve God. "They cry with a loud voice, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb!" They are before the Throne of God, and serve Him day and night in His Temple." Adoration at the Throne, activity in the Temple,-the worship of the heart, the worship of the voice, the worship of the hands, the whole being consecrated and devoted to God,-these are the service of the upper sanctuary. Here the flesh is often wearied with an hour of worship; there "they rest not, day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come." Here

a week will often see us weary in welldoing; there they are drawn on by its own deliciousness to larger and larger fulfilments of Jehovah's will. Here we must lure ourselves to work by the prospect of rest hereafter; there the toil is luxury, and the labour recreation, and nothing but jubilees of praise, and holidays of higher service

are wanted to diversify the long and industrious sabbath of the skies. And it matters not though sometimes the celestial citizens are represented as always singing, and sometimes as always flying,-sometimes as always working, and sometimes as always resting, for there the work is rest, and every movement song; and the "many mansions" make one temple, and the whole being of its worshippers one tune-one mighty anthem, long as eternity, and large as its burden, the praise of the great ThreeOne the self-renewing and ever-sounding hymn, in which the flight of every seraph, and the harp of every saint, and the smile of every raptured spirit, is a several note, and repeats ever over again, "Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come!"

·

They see God. "He that sitteth on the Throne shall dwell among them." Or, as we have it in chap. xxii. 4, "They see His face." Where the natural enmity is destroyed, and the soul is brought really to love God and delight in Him, there will be times in its history when it will desire more fruition of the great I AM than it has ever experienced yet. And when it is thus "breaking for the longing which it hath" to look upon Infinite Excellence, it can sympathize with the exclamation of Augustine,-"Lord, hast Thou said, There shall no man see Me, and live?' Then, let me die, that I may see Thee." Or rather, it can sympathize with the exultation of the patriarch, when he espied afar off his living Redeemer, and forgetful of his miserable plight, started from the dust-heap, and triumphantly exclaimed," In my flesh shall I see God!" And this is Heaven. To be brought so near the Perfection of Beauty, that every competing perfection will look paltry, so near the Fountain of Life, that we shall know no blessedness in which God does not form the largest elementso near the Light of Light and the Source of Love, that we can never more drag our hearts away-this is to dwell in God, and have God dwelling in us! and what more is needful to make it Heaven?

They follow the Lamb. "The Lamb which is in the midst of the Throne shall feed them, and shall lead them unto living fountains of waters." Even in Heaven e something of the Mediatorial economy sur 77 vives. Even where they see God, they follow the Lamb, and a close and conspicuou ous relation continues to subsist betwixt the

Redeemer and His ransomed. He remains the Leader of his blood-bought company; and whilst He prescribes their occupation, He is the immediate Source of their blessedness. They have faculties capable of vast expansion, an avidity for excellence which is now insatiable, and a susceptibility of sacred enjoyment which nothing can content short of all the fulness of God. And the spiritual food-the soul-expanding and heart-gladdening truth-the Saviour supplies. The Lamb feeds them. And in His care for them, He guides them to one wellspring of wonder and one river of pleasure after another. He leads them to living fountains of waters. The Godhead is a boundless Sea, on which the thin island of Creation floats; and though the region be ever so dry and arid-a burning Baca, and though the object be ever so bleak and balda grim Horeb, a flinty rock, it needs only the touch of the prophet's rod, and forthwith a fountain springs exhaustless as that Divine perfection whence it flows. Here on earth the divining rod is rare; and we can travel over leagues of Creation, and years of Providence, and even whole books of the Bible, and find in them nothing of God. But in that better country the Horeb never stanches, and the Baca never dries. The fountains play perpetually, and the waters ever live. And the Lamb is familiar with them all. To the bosky brink of one He leads His white-robed followers; and in its fringing glories, and populous profound, they read the riches of Creative power and skill. To the melodious verge of another He conducts them; and in the geyser of light which gushes high, and flings its rainbows wide-in the balm scattered by its wafted dews, and the songs with which the branches wave-they hear it endlessly repeated, "God is Love." And to another still He guides them; and simple as the margin looks, and limpid as the waters are, it dilates and deepens as they gaze-deepens till it mocks the longest line, dilates till Gabriel's eye can see no shore; and in its fathomless abyss, and ever retreating bound, they recognise the Divine unsearchableness. In Paradise every fountain lives, and each living fountain is a lesson full of GOD!

And-just to complete the glance-there are some things which there they never do. They do not want-they do not weary-and they do not weep. "They shall hunger no more, neither thirst any more; neither shall

the sun light on them, nor any heat. And God shall wipe away all tears from their eyes."

And now if any of your friends have slept in Jesus, is it not blissful to know how they are engaged? You and they once journeyed together; but a sudden door opened, and your father, or brother, or child, was snatched from your side; and ere you could follow, or even glance in, the door closed again. But the Lord has opened a crevice in the enclosing wall, and bids you look and see. See where they are-see what they are doing now. You are in great tribulation-it is even your tribulation to be deprived of them; but they have come out of all tribulation. You often find it hard work to fight the battles of the world. There are few white days in your historyfew days when you see the lustre of that robe with which God has already clothed you, and find your soul drawn forth in fulltoned gratitude and praise. Their palm never withers. Their hallelujahs never cease. Their congregation never breaks up; their Sabbath knows no end. "Wherefore, comfort one another with these words."

And you who trust that, through the tender mercy of God and the merits of Immanuel, yourselves are going to that same happy and holy world,-let these views of it both encourage and admonish you. A late renowned physician, after speaking of some stupendous discoveries in Astronomy, exclaims," After such contemplations, how can one go into the tattle of the drawing room, to be excited?" But far more justly may we demand,-After such contemplations, how can we go into the world, to be frivolized and carnalized? How can one who hopes to follow the Lamb make it all his study now to follow the fashion? How can the hand which yet hopes to wave the conqueror's palm take such a death-gripe of mammon? How can he who expects to join the white-robed multitude seek his present companions among earthly minded men? Or, after such contemplations, how can I go into life, to be all engulfed in its enjoyments, its sorrows, or its cares? Shall I not rather cast my anchor within the Veil, and ride buoyant over the griefs and glad ness of mortality? And do I really and solemnly believe, that the adoration and the service of a present God are to be my employment soon, and shall I not be zealous in them now?