Incarnations of Vishnu, their supreme God; of which nine are past, and one is yet to come. Now the doctrine of the Incarnation of God is so much above the invention of man, that the only way of accounting for its existence among the heathen, is by tracing it up to a Divine Original. But it is evident that this faith of the Hindoos could not have been derived from either Jews or Christians, with whom they were not conversant; but that, far back, in a common ancestry, when the whole family of man lived together, even before the confusion of tongues, and the consequent dispersion of the nations, they must have received this doctrine, and carried it with them when they left the primitive seats of our race. And it is clear that there is no passage in the inspired records that can so naturally lead the mind to this doctrine, as the words under consideration; which were uttered by their primitive mother and ours: "I have gotten a man, even Jehovah."

But our author seems to complain both of Jews and Christians for adopting the speculations of heathen philosophers, as fixing the import of Jehovah, in preference to the simple statements of the inspired Oracles. He says:

"The ancient Hebrew Scriptures, falling into the hands of philosophers, rather than faithful students of history, bear the marks, to_this day, of their speculations; giving us not the historical Yahveh, or Jehovah, God of the Scriptures, but the philosophical "Theos," or God of Plato, and the school of Alexandria. This philosophical conception, beginning with the Septuagint, and endorsed by the Latin Vulgate, although departed from by Luther in his translation, has yet hitherto controlled the theology of the world.”—page 95.

But Mr. MacWhorter would have done well had he paused and made the inquiry: whether, after all, not only Plato himself, but all the philosophers, did not actually borrow their most philosophical ideas from the Scriptures themselves? Even the inscription of the Greek verb, &, (thou art,) placed over the door of the temple of Apollo, at Delphos, they had doubtless borrowed from the Hebrew (he is,) whence, as we have seen, the name Jehovah. In their best and finest thoughts of God, it is not difficult to recognize a second, though greatly inferior edition of the original copy. But what we censure in them is, that when they have, as it

were, plucked flowers from the Rose of Sharon, they have seemed unwilling to acknowledge that they were not the native growth of their own soil.

Once more, our author says:

"This breadth of reference in the New Testament writers to Christ, as pervading the history of the Old, cannot be explained on the ordinary view. So, also, their references to passages in the Psalms and Prophets, as prophetic of Christ, appear often quite indiscriminate and incomprehensible, on the narrow methods of interpretation prevailing at the present day in the Christian Church, in respect to the Christ of Old Testament history."-pages 130-131.

And yet we can see no more difficulty in the one case than in the other, because, in both cases, we refer to essential Divinity; in the one case, to that Divinity as self-existent, who yet designed to assume humanity; in the other, to the same Divinity as the coming One, who yet is the selfexistent Being. In both cases Christ is Divine as well as human, the Lord God, the Elohim of creation, and the Jehovah of the Hebrew Scriptures.

With great propriety, then, may we adopt the language of our author, according to his "breadth of reference," and say: "That Isaiah saw the glory of Christ, and spake of him; in Isaiah it is the glory of (Yahveh) Jehovah. That Christ was the Leader of Israel in the wilderness; in the narrative of their wanderings they were led by Jehovah. That Moses preferred the reproach of Christ to the treasures of Egypt; in Exodus it is Jehovah for whom he endures all things. That at the giving of the law, the voice of Christ shook the earth; in Exodus it is the voice of Jehovah.' That the spirit of Christ spake by the prophets; the prophets themselves refer their utterances to 'the spirit of Jehovah.'

Thus, too, according to the same method of interpretation, the references of the New Testament writers to passages in the Old, instead of being "indiscriminate and incomprehensible," appear plain, and easy to be understood. We have only to suppose that Christ is God, and the language of inspiration is clear and harmonious in every part.— Ps. xlv: 6; cii: 25, compared with Heb. i: 8-10.

According to our view, also, the proof of Christ's supreme Divinity becomes even more direct and conclusive. True, "Jehovah" is God, according to our author's view; but the evidence of this arises not from the import of the name, but from other considerations; and this name is merely adopted as a prediction that he will come; while the view that we present not only has all the proof of the other, but the additional one arising from the significance of the name itself. The view of our author is: That Jehovah-he who will come (and presumed on other grounds to be God) is the Christ; whereas the old doctrine is: That he "whose name is Jehovah,”—the self-existent One,—is Christ the Savior. The incommunicable name Jehovah, therefore,this name, losing none of its primitive grandeur, fitly expresses the supreme Divinity which the Savior claims.

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To the remarks now submitted it may be superadded, that there are some passages in which the name Jehovah would' not apply to Christ. Thus, in Mal. iii: 1, the first " messenger" refers to John the Baptist; the second "Messenger" to Christ. The first "Lord" is Adon; the second "Lord" is Jehovah. The Adon-Christ-who is "the Messenger of the Covenant," is "sent" by Jehovah. This name here retains its primary import of self-existent Deity, not in reference to the Son, but to the Father. The application thus becomes personal; just as we apply the name God, personally, to the Father or to the Son. And hence the author's attempt to confound the "Angel of Jehovah' with "Jehovah" himself, is to supersede all personal distinctions in the Godhead.-(pages 123, 132, 133.)

See, also, Ps. cx: 1, 2, 4, 5, compared with Matt. xxii: 44; Acts ii: 33-36; 1 Cor. xv: 25-27; Heb. i: 13. Here, one person, Jehovah, seated upon a throne, speaks to another, Adon, who is authorized to sit with him. And in the New Testament we learn that the former is the Father, and the latter the Son.

From such passages as these it must be obvious that the name "Jehovah," as also God, used without any necessary personal distinctions, may be, as it is, appropriated to the Father as well as to the Son.

NOTICES OF NEW PUBLICATIONS.

MISSIONARY TRAVELS AND RESEARCHES IN SOUTH AFRICA; including a Sketch of Sixteen Years' Residence in the Interior of Africa, and a Journey from the Cape of Good Hope to Loando on the West Coast; thence across the Continent, down the River Zambesi, to the Eastern Ocean. By DAVID LIVINGSTONE, LL.D., D C.L. In One Volume, 8vo. With Maps by Arrowsmith, a Portrait on steel, and numerous Illustrations. (NewYork: Harpers. 1857.)

Dr. Livingstone is a self-made man. A poor Scotch boy, his parents in so narrow circumstances as scarcely to be able to furnish bread and clothing for their household, he was put, at the age of ten years, into a cotton factory, to help to support the family by his slender earnings. But, like Hugh Miller, he thirsted for good learning. An evening school proffered him some advantages which he greedily embraced. Devouring every good book which came in his way, rejecting novels, which were not to his taste, he also mastered the rudiments of the Latin language, and at sixteen was able to read Virgil and Horace with facility. Scientific works, and books of travel, were his special delight. Nor was his religious training neglected. If his parents were poor, they were also pious; and now that the nation's homage is poured at his feet, it is delightful to witness the honest and sturdy resoluteness with which he sists in attributing all he is or has done to the faithful and rigid religious training of his early years. Under these influences, he became the subject of deep and decided religious impressions; and in the ardor of his first Christian love, devoted himself, in sacred purpose, to missionary labors among the heathen. His preference was to labor among the Chinese: where one mighty nation embraces about one-half of the unevangelized of our race. To fit himself for greater usefulness, he commenced the study of medicine, and while still working in the factory in summer, he was enabled to sustain himself during the winter in pursuing medical and Greek studies, and also hearing a course of lectures on divinity. These facilities, which Glasgow then afforded him, he prized and improved to the utmost.

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Just at the time when he had fitted himself to be admitted as a licentiate of the Faculty of Physicians and Surgeons, the opium war was at its height, and frustrated his China plans. This turned his thoughts to Africa; and seventeen years ago he reached Cape Town, and soon found his way into the interior. From that time until last year, he has devoted the most strenuous endeavors to medical and missionary labors for the benefit of South Africa. We find him settled in Kuruman, some one hundred miles north of Orange River, as early as 1841. Two years later he pitched his tent in the beautiful valley of Mabotse, and there, and in the contiguous towns of Chanuane and Kolobeng, he passed the next half-dozen years in useful missionary labors. The simple rehearsal of some of his personal experiences, his imminent perils, his scientific observations, and his shrewd development of African character, as it gradually unfolded itself before him, all given with a natural freshness most winning and delightful, make even this early part of his journal more attractive and valuable than anything of the kind we have met with for a long time. Yet was all this experience only fitting him for the more important labors and acquisitions which have since given him such distinction.

In 1849 he reached Lake Ngami, under the twentieth degree of south latitude. Dr. Livingstone's wife and children were his traveling companions at the time he first reached the Lake; and one of the illustrations in this volume shows the entire company, Oswell, Murray and Livingstone, with the wife of the latter, babe in-arms, gazing on this fine sheet of water, in the interior of Africa. The Lake, however, has by no means the magnificent amplitude which has sometimes been attributed to it, being scarcely larger than Lake Winnebago in Wisconsin-say one hundred miles in circumference-not even approximating the size, grandeur and depth of our American inland seas. It is about two thousand feet above the level of the ocean, is perfectly fresh water, when the Lake is full, but becomes brackish as the process of evaporation reduces it in the dry season. Dr. Livingstone and his companions were the first Europeans who ever gazed upon its quiet waters. Soon after leaving the Lake, our travelers encountered the tsetse, whose bite is so fatal to oxen and horses, while calves feeding on milk, the goat and sheep, and even human beings, are little incommoded by it. A principal object in their visit to this vicinity, was to make the acquaintance of Sebituary, an intelligent Makololo chief. He is thus described: "Sebituane was about forty-five years of age, of tall and wiry form, an olive and coffee-andmilk color, and slightly bald; in manner cool and collected, and more frank in his answers than any other chicf I ever met. He was the greatest warrior ever heard of beyond the colony, and always led his men into battle himself. He had led a life of war, yet no one, apparently, desired peace more than he did. He had an idea that if he had a cannon he might live in peace." His great success in subduing and incorporating the tribes around him is here noticed, and the friendly reception he gave to our travelers. He evidently desired, as Sechele, one of his dependents, had done before, that a mission should be established among his people; but his death, which occurred soon after their introduction to him, for a time prevented. His decided favour was, however, of great benefit ultimately to their object, his son and successor desiring to carry out his father's views. Our author remarks with evident feeling: "I was never so much grieved by the death of a black man before; and it was impossible not to follow him in thought into the world of which he had just heard before he was called away. He was decidedly the best specimen of a native chief I ever met." Here, as well as in North Africa, the unconquerable desire to obtain muskets was the first inducement to prosecute the slave trade. Yet our traveler declares: "I have never known in Africa, an instance of a parent selling his own offspring.'

The effects of missionary labors among these rude tribes, Dr. Living. stone declares, at first rather disappointed him; but when he passed on to the true heathen, in countries beyond missionary influence, and compared the people there with the Christian natives, he came to the conclusion, that if the question were examined in the most rigidly severe or scientific way, the change effected by the missionary movement would be considered unquestionably great.

He found the rite of circumcision in some of the native tribes, where it could not, as in North Africa, be traced to a Mohammedan origin. He is express, however, in his testimony, that it is a civil rather than a religious rite. It is found, he thinks, among none of the negro tribes farther than twenty degrees south latitude.

The wonderful effects of prayer and singing, when first witnessed by the Bechuanas, is strikingly depicted. He was present on one occasion when a missionary attempted to sing among a wild heathen tribe that had no music in their souls; the effect on their risible faculties was such that the tears actually ran down their cheeks. The effects of the first preaching of the gospel have, in many instances, been so great, that even