was but short, nor indeed elsewhere, seeing he was an evangelist; though this is asserted by Eusebius and Sophronius, who adds, that he died and was buried there and what follows, that it was written from Nicopolis of Macedonia, does not seem to be just, as may be concluded from ch. iii. 12. Many learned men think it was written from Colosse, or some neighbouring place; though, when Paul wrote his epistle to the Colossians, it looks as if he had never been there before. The Syriac version adds, Sent by the hands of Zenas and Apollos;" which is not unlikely, since he desires they may be accommodated by Titus with what was necessary for the remaining part of their journey (v. 13).

Hebrews,

The subscription to this epistle, is, "Written to the Hebrews from Italy by Timothy." In the Alexandrian copy it is, "Written to the Hebrews from Rome;" which is very probable, since the Italian brethren send their salutations in it; and the words, "by Timothy," are left out, nor is it very likely it should [have been set by him] since it is clear from ch. xiii. 23, that he was absent from the apostle; and if he had sent it by him, what need was there to inform them that he was set at liberty?

Galatians.

(From Archdeacon Paley's Hore Pauline.) The epistle to the Galatians, is by the subscription dated from Rome; yet in the epistle itself, St. Paul expresses his surprise, "That they were so soon removed from him that called them," whereas his journey to Rome was ten years posterior to the conversion of the Galatians; and what I think is more conclusive, the author, though speaking of himself in this more than in any other epistle, does not once mention his bonds, or call himself a prisoner, which he has not failed to do in every one of the four epistles written from that city during that imprisonment. See also, Dr. Lardner (vol. 6) on this epistle.

In conclusion, I cannot but remark that, as these subscriptions are so notoriously apocryphal, it is, I think, to be regretted that they should be still retained in our Bibles; and more especially that they should continue to be printed in the Roman letter, which seems to stamp them with an authority equal to that of the epistles themselves. But if retained at all, surely, it would be better to print them like the running head lines, and the contents of the chapters in italics, that the inspired text may thus be distinguished from human additions, not a tittle of which latter should ever be foisted into the sacred Scriptures as of divine origin.

S. J. B

ILLUSTRATION OF AMERICAN CHRISTIAN LIBERALITY.

PUBLIC spirit among Christians in America, will be strikingly illustrated by the following extracts from the New York "Christian Intelligencer" of Dec. 5. "It seems that the subject of establishing a new college in some part of western New York, has recently been agitated; at the annual meeting of the Synod of Genneesee, on the thirteenth of last month, it was agreed that measures should be taken to ascertain what would be done in furtherance of the object by the several important towns in that region, the location of the contemplated college being the prize held out for competition in liberality; and the report of the committee to visit Buffalo, gives the

following as the result in that opulent and spirited city.

"William Williams, 15,000 dollars, to endow the professorship of moral and mental philosophy, called The Williams Professorship.'

"Samuel Wilkeson, 15,000 dollars to endow a professorship of law, called The Wilkeson Professorship.'

"Alanson Palmer, 15,000 dollars, to endow a professorship of mathematics and natural philosophy, called The Alanson Palmer Professorship.'

"Hiram Pratt and Orlando Allen, 15,000 dollars, to endow a professorship of theology, called 'The Pratt and Allen Professorship.'

"Joseph Dart and George Palmer, 15,000 dollars, to endow a professorship of English literature and belles lettres, called The Dart and Palmer Professorship.'

"Pierce A. Barker, 15,000 dollars, to endow a professorship of languages, to be called The Barker Professorship.'

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'Guy H. Goodrich, 15,000 dollars, to endow a professorship of chemistry and mineralogy, called The Goodrich Professorship.'

"H. B. Potter and John C. Lord, 15,000 dollars, to endow a professorship of Oriental literature and the Hebrew language, called 'The Potter and Lord Professorship.'

21,000 dollars. In addition to the subscription for a professorship, Col. A. Palmer has donated 20,000 in a lot of land of eight acres and a half, being the rear of Waldenhill, bounded by North-street and Pennsylvania avenue, about one mile and a half from the centre of the city, and commanding a view of the town, harbour, and river; five acres of which is given by Mr. Palmer, to the college, in connexion with judge Walden, who, it is expected, under certain circumstances, will donate five thousand dollars in addition to the above mentioned liberal subscription.

"And even this is not all that may be expected, for the chairman of the committee states, in the conclusion of his report, that as yet the subscription for the general fund has not been very extensively circulated among the citizens, and many gentlemen of known liberality are now absent from the city. In view of these facts there can be no doubt, that two hundred thousand dollars will be obtained from Buffalo, which, with the donations that may be expected from other sections of the country interested in this great undertaking, will constitute one of the most liberal endowments in the United States."

close of the war, the congress voted 80,000 dollars to atone for the loss it suffered. The town quickly rose, like another phoenix from the flames. Advancing commerce, however, has done more for it than any other cause. In 1825, it had only a population of 2,300: now it amounts to 12,000!"

Religious principle has kept pace with this extraordinary increase of population; for the following is its state in this respect as given by Drs. Reed and Matheson :

BUFFALO, Population 13,000.

HEAVEN is unlike any thing of which we have any knowledge; and yet the mind of the believer, assisted by faith, has such a conception of heaven, as proves most satisfying to the soul. So unlike is heaven to any thing with which earthly beings are familiar, that the sacred writers seem embarrassed, when attempting to describe that holy and happy place. They have, in fact, never attempted a definite and full description of heaven; in their endeavours to aid the mind in its conceptions, they have contented themselves with an approximation to such a description. At one time, it is Abraham's bosom; at another, it is where Christ is, to behold his glory; again, it is represented as being a spiritual and holy condition,- -a place of rest, where there are no tears, no death; neither sorrow, nor crying, neither any more pain; for the former things are passed away. To the beloved disciple, heaven appeared in vision, as a city of indescribable magnificence and splendor, having the glory of God. "And I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it, and the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it; and the Lamb is the light thereof."

A SAILOR CONVERTED BY A CHILD.
A FACT.

SOME two years ago, a very profane and profligate sailor, who belonged to a vessel then lying in the port of New York, sallied out one day from his ship into the streets, on a cruise of folly and wickedness. He very soon met a pious little girl, whose feelings he tried to wound by using the most vile and infamous language. But he was unexpectedly met by a most severe rebuke. The little girl looked at him earnestly in the face-warned him of the danger of contemning the love and mercy of God- and with a solemn tone bid him remember that he must meet her shortly at the bar of God. This reproof, so unexpected and unlooked for from such a source, completely unmanned him. To use his own language,

it was like a broadside, raking him fore and aft, and sweeping by the board every sail and spar pre

pared for a wicked cruise." He could proceed no farther, but abashed and confounded, he returned to his ship. With every exertion he could not banish from his mind the reproof of this little girl. Her severe look haunted his terrified imagination; and her solemn declaration, "you must meet me at the bar of God," rung in his ear like a death knell. The more he reflected upon it the worse he felt. Sometimes he was stung almost to madness, and was half disposed to seek her out and take her life, and then his conscience would cry out upon him in strains of the most awful terror. This conflict was too severe to continue long. In a few days his hard heart broke within him, and he submitted cordially to the Saviour. He is now a strict and consistent follower of the Lamb. THE HAPPY SAILOR.-Sailor's Magazine.

ROYALTY IN POVERTY.

A MANUSCRIPT diary of a resident of the metropolis, purchased the other day among some waste paper, at a place where it is part of the craft of dealing not to tell how they come by what they sell, contains the following entry :-" 1772-January 22-died in Emanuel Hospital, Mrs. Wyndymore, cousin of Mary, queen of William the Third, as well as of queen Anne." Strange revolution of fortune! that the cousin of two queens should for fifty years be supported by charity! Of this lady there does not appear to be any printed account. A person of leisure might be interested by inquiring into the real affinity which this female, who died in an almshouse, bore to two sovereigns on the throne of England.

"THE QUAKER'S CONTROVERSY." CONTROVERSY, as it has been repeatedly declared, is no part of the design of the Christian Penny Maga zine, except with immorality and infidelity! Our respected" Friend," therefore, "J. S. B." must excuse the omission of his paper, especially as we could not fully accord with all his statements respecting the Holy Scriptures.

"Friends," generally, we are delighted to be assured, "do not undervalue the Scriptures:" and with many of them, whom we personally know and love for their truly Christian temper, their intelligent piety, and their cordial benevolence towards Christians of other denominations, we believe this is perfectly correct but we fear, notwithstanding, that many of the "Friends" really "do undervalue the Scriptures," and make something else the ultimate appeal in matters of religion; if not, why this Beacon controversy ?"

:

Our candid and amiable correspondent says, “The orthodox Friends believe in an outward and inward revelation; or a written and a revealed will of God. The one is Christ within the hope of glory, the other is the Scriptures; and it is only by witnessing Christ within as a teacher that the beauty and mystical part of the Scripture can be understood: which agrees with that portion of Scripture, that the natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned.' Man then, in his natural state, is in a state of incapacity either to understand or to do the duties that the Scriptures inculcate; consequently this proves to demonstration the necessity of referring to something beyond, and higher than the Scriptures themselves, which is Christ, the power of God, and the wisdom of God."

Our "Friend's" reasoning, we think, very far from

conclusive, much less from demonstration; though we fully believe the declaration of the apostle, and are deeply convinced that "the natural man," the merely animal man, or even the most cultivated rationalist, while prayerless in his reading the Scriptures, "cannot know the things of the Spirit of God, because they are spiritually discerned;" still we are certain that it is both erroneous and dangerous to refer to any thing as a rule of duty or a guide of life, "beyond and higher than the Scriptures;" and it is clear from the faithful testimony of history, that almost every error and heresy that have ever infected the church of Christ, have arisen from disregarding the Scriptures, or regarding something as superior.

Divine illumination, guidance, and influence, from the Holy Spirit, to wisdom, truth, and holiness, we firmly believe the corrupt and ignorant nature of man requires this renovating aid, and especially because they are so explicitly, repeatedly, and forcibly inculcated in the Scriptures: but they must be in perfect harmony; and any influence that is opposed or contrary to the testimony of Scripture must be delusion, and cannot be from God!

Chillingworth, a leading advocate of Protestantism, has said, "When you say that unlearned and ignorant men cannot understand Scripture, I would desire you to come out of the clouds, and tell us what you mean; whether that they cannot understand all Scripture, or that they cannot understand any Scripture, or that they cannot understand so much as is sufficient for their direction to heaven. If the first, I believe the learned are in the same case. If the second, every man's experience will confute you. If the third, why doth St. Paul say to Timothy, the Scriptures are able to make him wise unto salvation ?"

While it is not our province to dictate to others, we must declare our conviction, that every humble reader of the Holy Scriptures will pray for the illumination of the Holy Spirit, to enable him to understand with clearness, comprehensiveness, and for his sanctification and salvation, the whole will of God; and that God will graciously "give his Holy Spirit to them that ask him," as a comforter, sanctifier, and guide, making savingly known, the character, offices, and redemption of Jesus Christ.

JOSEPH JOHN GURNEY'S JUDGMENT CONCERNING THE HOLY SCRIPTURES. JOSEPH JOHN GURNEY, although not an oracle, is so truly respectable as a scholar, and so exemplary as a Christian, that his opinions are entitled to the most respectful attention. His high character as a minister among the "Friends," cannot fail to give weight to his judgment among that reflecting community; and we have, therefore, great satisfaction in giving his testimony to the supreme authority of the Scriptures in matters of religious opinion, in which, except some trifling verbal difference, we believe he would find a substantial argument among all real Christians. The following extracts are taken from "the seventh edition" of his excellent work on the "Distinguishing Views and Practices of the Society of Friends," 1834.

"Since the Holy Scriptures contain a divinely authorized standard of revealed truth, and are fully sufficient for their purpose, Friends have always refused to bind themselves by any other written creed. Nevertheless, in every period of the Society's history, the acknowledged faith of the body has been sound and unquestionable. Repeatedly have they confessed their belief in one ever-living God, all-wise,

all-mighty, omnipresent, the Creator and Ruler of the universe, holy, just, true, and merciful; in the immortality of the soul; in the resurrection of the dead; in the eternity of future rewards and punishments; in the mysterious union and distinction of the Father, the Word, and the Holy Spirit; in the deity of our Lord Jesus Christ; in his incarnation and birth of the Virgin Mary; in his sinless human nature; in his meritorious obedience, sufferings, and death; in his resurrection and ascension; in his supreme and universal reign; in his spiritual presence with his people; and his glorious future coming to judge the quick and the dead.

"There is, probably, no body of Christians who have taken more pains than the Friends have done, to enjoin upon their members a frequent perusal of the Scriptures of truth. It is one of those duties which is annually brought home to us by a public inquiry addressed to all our inferior meetings; and it has been the subject of many a warm exhortation, and many a strong advice, issued by our yearly meeting itself. Nothing can have been more clear than the testimony of the Society to the divine origin of the book. Friends have always asserted that it was given by inspiration of God; and when our forefathers were defamed by their adversaries, and accused of unsound principles, they always appealed to Scripture as the only authoritative test by which their sentiments could be tried. They boldly invited their hearers and readers to imitate the example of the noble Bereans-to search the Scriptures daily, that they might know whether those things

were so.'

"On this important subject, I apprehend that the views of Friends are in accordance with those of other sound and reflecting Christians, although there may prevail between them and ourselves some difference in phraseology. If we object to call the Scriptures the Word, or the Word of God, it is not because we entertain the smallest doubt that they are given by inspiration of God; it is only because the Scriptures themselves teach us that this name, considered as a title of pre-eminence, properly belongs to our Lord Jesus Christ. If we assert the essential superiority of the Holy Spirit, it is not that we regard the sacred writings as a fallible standard, or do not truly reverence them; but only that we are anxious to distinguish between that which is produced, and the power which produces it; between the work which we can see and handle, and its divine, unchangeable Author."

REVIEW.

An Introduction to the Study of Birds; or Elements of Ornithology, on Scientific Principles. With a Particular Notice of the Birds mentioned in Scripture. 12mo. cloth, pp. viii-584. Illustrated with numerous Wood-engravings. London: Religious Tract Society.

ORNITHOLOGY is a study which to the young has many attractions, and it is peculiarly adapted to engage the attention of pious observers of the infinitely varied works of our almighty and glorious Creator. Works on natural history are numerous; and Harris and Carpenter have done much to illustrate the natural history of the Scriptures: but their volumes, however excellent, are capable of great improvement as popular introductions.

This second volume of natural history by the Religious Tract Society, is a very excellent work on ornithology, written by a sensible scientific observer of the instincts and habits of birds. We have

understood that it is the production of a professional gentleman of superior acquirements connected with the Zoological Gardens, Regent's Park; and the order of arrangement, variety of information, pious sentiment, and elegance of style, do him the highest honour.

Corresponding with the excellency of the composition are the beautiful engravings, amounting in number to nearly 200. This volume would form an admirable school-book for superior seminaries, especially those for ladies. In perusing this elegant volume, we have been forcibly reminded of the striking lines of Hurdis on the construction of the bird'snest; and we cannot but transcribe them, in our commendation of this publication, and as an illustration of this admirable branch of the works of our blessed Creator.

It wins my admiration,

To view the structure of that little work,
A bird's-nest. Mark it well within, without,
No tool had he that wrought, no knife to cut,
No nail to fix, no bodkin to insert,
No glue to join his little beak was all,
And yet, how neatly finish'd! What nice hand,
With every implement and means of art,
And twenty years' apprenticeship to boot
Could make me such another? Fondly then
We boast of excellence, whose noblest skill
Instinctive genius foils,"

THE DEATH-BED SCENE OF THE RABBI JOHANNAN BEN ZACHAI,

EXTRACTED FROM THE TALMUD.

THE great, the wise, the learned droops!
What can arrest the hand of death?
O'er his couch affection stoops,

Watching each groan and lengthen'd breath:
While o'er his limbs the cold damps creep
His heavy eye is seen to weep.

Then was each heart with anguish rent,
Who had expected such a scene?
After a life in duty spent,

For such an end to come between
Him and the paradise above ;-
This call'd forth all their grief and love.
At length it utterance found in sighs!
Rabbi! the light of Israel, say,-
Oh! listen to our earnest cries,

Thou right-hand, pillar, prop, and stay;
Strong hammer, teacher, do not sleep
In death, but say, who dost thou weep?
Those well known accents struck the ear,

Enter'd the heart whose purple stream
Was chill'd, and every sense with fear;
But there arose a transient gleam,
The dying embers sprang to light,
The fading eye once more shone bright.
He answer'd;-“ Did they take me hence
"And bear me to a monarch's throne,
"I there could make a good defence,
"A king to-day, to-morrow gone;
"A monarch made of flesh and blood,
"I could encounter ;-not with God.

"A king of earth! were he to frown,
"His anger could not always last;
"Were he in chains to cast me down,

"Those chains could not be always fast;
"Should he condemn me to the death,
"He could not stop my spirit's breath.

"Him I could sooth, by word, or deed,
"Or bribe with wealth a boundless store;
"Yet even then in this my need,

"I could not but my state deplore; "A chillness on my frame would creep, "And as at present, I could weep!

"But now before the King of kings,
"The ever-blessed God I go!
"He who controls all mortal things,

"And dooms to endless bliss or woe;
"But who himself shall still endure,
"When earth and skies shall be no more.

"If He is angry, it shall last

"For ever:-Oh, the dreadful thought ! "If He condemn, the chains are fast;

"No freedom though with kingdoms bought. "If He should doom, the death is sure, "And it for ever shall endure.

"No eloquence can him persuade, "Nor riches bribe however vast, "Moreover in his word 'tis said

"There are two roads, one must be past, "To paradise, and endless woe;

"I know not to which end I go.

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"Attendant guides are waiting here,

"To bear my soul from hence away;

"Can I control the gushing tear?

"Dear friends and children, ye must say. Will ye not join me while I weep, "And ere in death I fall asleep?"

Now pass me to a different scene;
Another Jewish teacher sees
His end approaching; he has been-
In dangers oft by land and seas
Preaching to Jew and Gentile too,
What Jesus Christ for all can do.

Now by a tyrant doom'd to die,
He from a prison writes his friend!-
No relative to him is nigh,

Over his bed of straw to bend;
He soon to martyrdom must go,
But this is not a cause of woe.

"I am prepar'd for sacrifice

"And my departure now is nigh;
"The battle fought; I win the prize!

"My course is finish'd; and that eye "Beneath whose beams I kept the faith, "To Paul, his aged servant saith,—

"There is a crown of righteousness "Laid up in store to bind thy brow, "The Saviour has proclaim'd thee his, "And will make good his ancient vow. "God by an oath did once declare, "Who seeks his Son, takes refuge there; Strong consolation shall receive,

"And he will not his own deceive; "Comfort is this-in life and death, "To Jesus he shall yield his breath." Nov. 14, 1835.

MRS. HOPKINS.

*The two epistles to Timothy were written from Rome when Paul was brought before Nero the second time.

London Printed and Published by JAMES S. HODSON, at 22, Poppin's Court, Fleet Street; where all communications for the Editor (post paid) are to be addressed; sold also by Simpkin, Mar. shall, and Co., and by all other Booksellers, Newsvenders, &c. in the Kingdom.

The trade may be supplied in London, by STEILL, Paternoster Row; BERGER, Holywell Street, Strand; in Manchester, by Ellerby: Sheffield, Innocent; Newcastle-upon-Tyne, Finlay and Charlton.

STATISTICS OF GLASGOW.

GLASGOW is one of the most ancient cities of Scotland; and, until recently, having been exceeded by Manchester, it was, after London, the most populous in Great Britain. Glasgow, however, is important in the estimation of the Christian, not only on account of its vast population-its extensive tradeand its immense wealth-but by reason of the intelligence, public spirit, and religious feeling of many of its inhabitants.

Glasgow is situated in Lanarkshire, on the north bank of the Clyde, forty three miles from Edinburgh; it includes the barony of Gorbals, the suburbs of Calton, Bridgetown, Brownfield, Anderston, and Finnieston, and is considered the metropolis of the west of Scotland. Its general appearance is clean and neat, with few mean houses or dirty alleys. In beautiful regularity, however, it has nothing to compare with the New, nor in rugged loftiness and gloomy grandeur, with the Old Town of Edinburgh.

ORIGIN AND PROGRESS OF GLASGOW.

Glasgow owes its origin to St. Mungo, or Kentigern, who founded here a bishopric in the year 560, and died the following year. His tomb is still to be seen in the ground, at the east end of the cathedral. For five hundred years after this period, Glasgow seems to have made little or no progress; but in 1115, David I. while prince of Cumberland, refounded the see, and having, in 1124, succeeded his brother Alexander I. as king of Scotland, he promoted his preceptor and chaplain, John Achaius, to the bishpric, who founded, and built part of the Cathedral, or High Church, which was solemnly consecrated, on the ninth of February 1133. in pre

VOL. V.

sence of the king, who endowed it with the lands of Partick. After this the place seems to have risen into a little more importance, for in 1180, we find Joceline, who had succeeded to the bishopric, procured a charter from William, surnamed the Lion, erecting the town into a royal burgh, with the privilege of holding a fair for eight days annually. In 1268, we find the town governed by a provost, and baillies, who had the power of transferring property, and holding courts for the administration of justice. In 1450, bishop Turnbull obtained from James II. a charter, erecting the town and patrimonies of the bishopric into a regality. He also procured a bull from pope Nicholas V., for erecting a university within the city, which he amply endowed. The establishment of this seat of literature, contributed more than all that had previously been done towards the enlargment of the town, which was still so inconsiderable as not to contain more than 1500 inhabitants, who resided chiefly in the vicinity of the Cathedral, and in that part of the High-street, which was bounded by the bishop's palace, and the convent of the Black-friars, now the college church, the cross, or place of public resort, being at the intersection of the Rottenrow, Drygate, and High-street. After this period, the buildings were gradually extended downward to the present cross, and thence eastward on the Gallow-gate. In 1484, the Tron church was built and dedicated to the Blessed Virgin, and the Trongate was built as far as the church. The Saltmarket was then formed in order to procure easy access to the Clyde, and a number of the inhabitants, who lived chiefly by fishing in the river, and selling their fish, having formed themselves into a society, for the convenience of their business, built part of the Bridge-gate, then called Fisher's-gate. This

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