In the department of Biblical Criticism we have from the Harpers a beautiful edition of the first volume of Alford's Greek Testament.* It contains the latest and best results of the critical investigation of the text of the New Testament. The digest of various readings which is given, is of very great value to the student, for it furnishes him at a glance with the variations of different manuscripts. This digest has been arranged by combining those of Scholz, Lachman, and Tischendorf, and is probably as complete as could be expected.

The Prolegomena consist of dissertations on the origin, genuineness, languages, inspiration, time of composition, object, etc., etc., of the Gospels, and on the arrangement of the text, the various readings, and the marginal references. A full account of the Apparatus Criticus, the Manuscripts and Versions of the New Testament referred to, is also given. As we propose, when the whole work is published, to devote an article to an examination of the Critical and Exegetical Commentary, we will only say now that the value to the Biblical student of this edition of the Greek Testament, with its Prole, gomena, can not well be over-estimated.

In this connection, we would give some account of a recent very remarkable and interesting discovery of Prof. Tischendorf. Not long since, Prof. Tischendorf, under the auspices of the Emperor of Russia, visited the Convent of St. Catherineat Mount Sinai, to examine the treasures in its library. At this time the Professor discovered, though whether in the convent or not, we are not informed, a Greek MS. of the very highest value. In writing to the Saxon Minister, Von Falkenstein, he considers this MS. as belonging to the fourth century, and therefore contemporaneous with the Vatican MS. It contains a large portion of the Septuagint, the whole of the New Testament, the Epistle of Barnabas, and a portion of the Shepherd of Hermas.

*The Greek Testament: with a critically revised text. A Digest of various readings; Marginal references to verbal and idiomatic usage; Prolegomena; and a critical and exegetical Commentary. For the use of Theological Students and Ministers. By HENRY ALFORD, B.D., Minister of Quebec Chapel, London, and late Fellow of Trinity College, Cambridge. In four volumes. Vol. I., containing the Four Gospels. New-York: Harper & Brothers. 1859.

If the facts in the case warrant the conclusions which Prof Tischendorf has drawn, this MS. would promise to be of even greater value than the Codex Vaticanus itself, which has recently been published,* for that is deficient in the Epistle to the Hebrews from the 14th verse of the 9th chapter; in the Epistles to Timothy, Titus, and Philemon, and in the Apocalypse. This MS. has been withheld almost entirely from the public until within a short time. This edition of Cardinal Mai, although in print for several years, has not been published until now. Its text is that of the Codex Alexandrinus, with considerable variations. Its date is supposed to be of the fourth century. How or when it was placed in the Vatican no one can tell, but it has for a long time enjoyed the reputation of being the most venerable manuscript of the New Testament extant. Some of its readings are exceedingly interesting in their bearing upon the doctrine of the Divinity of Christ. St. John 1:18 reads povoyevis Ocòs, the only begotten God, instead of povoyɛvis vids, the only begotten Son. 1 Peter 3 : 15 reads Κύριον δε τὸν Χριστὸν ἁγιάσετε, sanctify the Lord Christ, instead of Κύριον δὲ τὸν Θεὸν ἁγιάσετε, sanctify the Lord God.

These investigations and discoveries happily coïncide with the renewed interest which is springing up in reference to the interpretation of the Scriptures.

Byronism having pretty much died out, an attempt has been made to set up Shelley† as a sort of successor to the admiration of young men and maidens. But to this apotheosis, we demur. The character of Shelley is even less praiseworthy than Byron's. He had more failings as a man, and less genius as a poet.

Like Byron, he was wayward in youth and unprincipled in

* Codex Vaticanus. H KAINH AIAOHKH. NOVUM TESTAMENTUM GRAECE. Ex antiquissimo Codice Vaticano edidit ANGELUS MAI, S. R. E. Card. Ad fidem Editionis Romanae Accuratius Impressum. New-York: D. Appleton & Co. 1859.

+ Shelley Memorials: edited by Lady Shelley. Boston: Ticknor & Fields. 1859.

manhood. Ignominiously expelled from College as an apostle of Atheism, he won the love of a beautiful girl only to betray and desert her, and become in every sense the author of her misery and ruin. Atheistic in principle, and libertine in life, he set at defiance, not only the first principles of religion and morality, but equally those of social order and happiness. That he was a man of undoubted poetic talent, only increased his responsibility both to God and man. But the theory of his admirers is, that we should smooth over his faults in consideration of his genius. In these Memorials this whitewashing process is carried on with considerable dexterity, but does not entirely cover up the filth which festers beneath. It is principally objectionable as reproducing the most subtle and infidel of his opinions and writings in such an order and relation as to insinuate their poison into youthful minds. We therefore condemn the book as pernicious, and question the moral right of publishers who call themselves Christians, to lend their influence to its circulation in a Christian community.

Prof. Haven's Moral Philosophy* is a valuable contribution to our literature on that important subject. Hitherto, the work of Dr. Wayland has been by far the most popular in this country, since the decline of Paley's influence. It has been used as a text-book in most of our seminaries, and no doubt has given general satisfaction. It has, however, serious defects, several of which are conspicuous. Endowed with superior powers of analysis, Dr. Wayland is yet deficient in metaphysical acuteness. His definitions are frequently faulty, as, for example, that of "law" in the opening chapter. His work is also wanting in a scientific spirit, and the author gives little or no evidence of familiarity with the great ethical writers of the Continent. On the contrary, in the speculative portions of his treatise, he is confessedly indebted largely to Bishop Butler, and in the practical to Paley. Nearly all recent writers

* Moral Philosophy: including Theoretical and Practical Ethics. By JOSEPH HAVEN, D.D., Prof. in Chicago Theological Seminary, etc. Boston: Gould & Lincoln. 1859.

on Morals, mention Paley only to disparage him. It is, indeed, easy to criticise his definition of virtue, but it would require considerable candor in his successors to confess the extent of their indebtedness to him.

Whewell's Elements of Morality is a work of greater ability and research than this of Prof. Haven's, or Pres. Wayland's. It is a clear, learned, and summary statement of the whole subject, so far as it can be expounded in such brief limits as are allowed to a text-book.

Though far inferior to Whewell in precision, learning, and thoroughness of discussion, Dr. Haven has prepared a book in some respects better adapted to American schools, since it discusses questions of social and political morality chiefly from the American standpoint.

The book is divided into two parts, theoretical and practical. We find the first part less satisfactory than the second. Not to mention other points, we dissent from the author's theory of the source and ground of our ideas of Morality-of the law of right and obligation. He makes "the nature of things" the ground of right, as distinguished from the nature and will of God. We object to this conclusion, and as we think for sufficient reasons. We oppose to it metaphysical objections. There can be no "nature of things" above, beyond, or back of the nature of God. All entities derive their existence from Him, and all relations and actions are traceable to beings and constitutions of which He is the Author. In the last analysis, then, we are led to God as the great First Cause, and not to the "nature" or "fitness" of things in any possible definition. of these terms.

We oppose to it religious considerations. Deny that God is the Author and Source of moral truths and duties, and morality ceases to be religious. You divorce morality from religion, and placing it on a different basis, render it both independent and superior.

We oppose to it moral objections. For prove that our idea of right is not derived from the Deity, or a moral constitution. given us by Him, and you will weaken our sense of obligation

and deprive us of the most weighty consideration in favor of moral duties.

Our notice of this book is written at the last moment before going to press. This circumstances allows neither space nor time for a further and more minute account of the work.

This particular subject of the relation of morality or right to the will of God, we shall resume in our next issue in connection with a notice of another work, where it will be discussed at greater length.

For the rest, we remark that Prof. Haven's work is in several respects superior to Pres. Wayland's, while in others it is inferior. It evinces more metaphysical acuteness, gives more attention to the history of ethical questions, and indicates a greater intimacy with the literature of the subject. The style is clear, but comparatively dry, is deficient in a certain mellowness which characterizes Wayland. On the whole, it would be considered less interesting to read, and we fancy less impressive in its teachings to the heart. But a better book on the subject was a desideratum, and time will disclose whether Prof. Haven is the man to supply the want.