from Babylon. On the conquest by Cyrus, they came under the Persian power, and were required to furnish aid in war when demanded. Accordingly in the famous expedition of Xerxes against the Greeks, we find them enrolled in the grand army of invasion; and Herodotus makes mention of the kings of Tyre and Sidon as present in the council of war held by that vain monarch. (Herod. viii. 67. Bohn's Edit.)

The next chapter in the overthrow of the great commercial metropolis, opens with the siege of Alexander the Great. Powerful as he was, he found himself stopped in his headlong career of conquest by this single city; and for a time it was a serious question, who would come off best from the struggle. The inhabitants positively refused him admittance to the city; which, of course, was a mortal affront to one who had counted upon being master of the world; and he set to work in good earnest to force an entrance. The history of the siege has all the interest of a drama, but it is too long to be repeated in these pages. Foiled in every attempt at storming the place by sea, Alexander resolved to fill up the channel between the continent and the island. This was a colossal undertaking, and the soldiers were often in despair. But the ruins of old Tyre on the mainland furnished abundant materials, and under the direction of the iron will of the conqueror, the work progressed rapidly, and at the end of seven months the city was reached, and amid almost infinite difficulties stormed and carried. In the fury of his indignation at being so long kept at bay by a single city, Alexander ordered two thousand of the inhabitants to be crucified. Eight thousand or more had fallen in the assault and capture. Thirty thousand were sold as slaves to the Jews. The Tyrians had during the siege sent off their wives and children to Carthage, and some fifteen thousand of the people were carried off secretly in the ships of Sidon. Alexander did not destroy the city,

5 Compare these facts, and those in the note on page 174, with the particulars of the predictions in Isaiah and Ezekiel, and observe the remarkably literal correspondence, which, though not necessary to the realization of the spirit and intent of the prophecy, is certainly deserving notice: "The children of Israel and of Judah ye have sold. I will return the recompense on your own head. . . . . Behold, the Lord will smite her power in the sea. ... They shall lay thy stones, and

but re-peopled it again from the continent; and it recovered its strength so rapidly that nineteen years after, it withstood the forces of Antigonus for fifteen months before it surrendered.

But the glory of Tyre was gone. Alexander, as we have said, did her infinitely more injury by the building of Alexandria in Egypt, than by his conquests, and the slaughter of her inhabitants. She was no longer the Queen city, the emporium of the world's commerce. The quick and comprehensive mind of Alexander saw at once the vast importance of the mouth of the Nile; and the miraculous growth of Alexandria illustrated the judgement of his choice, and proved the admirable commercial position of the successful rival of Tyre and Phoenicia. The vast and lucrative trade of the East and of Africa, that used to be drawn to the markets of Tyre, began to centre in the new city, which soon distanced all competition, and commanded the commerce, and distributed the products, of the civilized earth. And Tyre, that had for a thousand years enjoyed the monopoly, and appropriated the wealth of the foreign trade, East and West, gradually fell into complete decay, and has passed from one master to another, without a struggle, from that day to this.

Under the Romans, its fortifications were repaired, and it was favored by Hadrian with all the privileges of a Roman colony; but the past could not be recalled. In the invasion of the Saracens, it fell into their hands, A. D. 639, and they held possession until it was retaken by the Crusaders, A. D. 1124. It was again captured by the Sultan of Egypt in 1291, who laid it in ruins that it might not afford shelter to the Christians. The Turks took it from the Egyptian Mamelukes in 1516, and they have kept possession to the present time.

Within a few years, however, the place has begun to improve somewhat. Paxton in 1836, sets it down as a village of some hundred and fifty houses or more, many very miserable hovels and a few tolerably good. Several factories had been established by the Pasha, and three or four European consuls and an American consular agent water. I will make Thou shalt be a place to

thy timber, and thy dust, in the midst of the thee a terror, and thou shalt be no more. . . . spread nets upon," &c.

resided there. Dr. Bacon, who has just visited Tyre, says, "as now existing, it is more of a village, or city, than I had expected to find upon the site of that great emporium so celebrated in history and prophecy. It is enclosed within walls, and its population is reckoned at from three to four thousand; the Mohammedans, of the Metawaleh sect, being the majority. There is some little industry in the vicinity, which gives it a little, and, as I understand, an increasing, commerce."

In reference to this point he has some excellent remarks respecting the fulfilment of prophecy, which we quote for the benefit of those, on the one hand, who are forever questioning with skeptical criticism the actual fulfilment of prophecy, and those, on the other, who, like Keith, seem never to be satisfied till they have found some fact or condition exactly answering to every figure, every orientalism, every letter of the prediction. "I have met," says he, "with some persons who seem to think that because a miserable Arab town is now found where Tyre once stood, the prophecies against the old Phoenician metropolis have never been really accomplished, and the credibility of the Bible is compromised. For my own part, I have not learned so to interpret prophetic language as to feel the pressure of this difficulty. That which was predicted by Isaiah and Ezekiel concerning the city which was then the world's emporium, as London now is-all the natural and legitimate import of their burning words -was accomplished ages ago. That Tyre has perished; its riches, its grandeur and its power are gone forever; the very race that built it and possessed it, has passed out of existence. How could there be a more complete fulfilment of prophecy in all the extent of its meaning? The prophetic denunciations, as I understand them, were directed not against a certain spot of earth considered as a place in physical geography-not against the point of the intersection of a certain line of latitude with a certain line of longitude; but against a certain body politic, a city, a state, a people. The prophecy against that people has been long ago accomplished, fully, terribly accomplished. The re-appearance of that people upon the stage of history-the re-construction of that commonwealth or body politic-the resurrection of that Tyre, the

great and proud Phoenician city-is forever impossible. And if we now find where that city once stood, a wretched town, inhabited by men of another race, with a little local traffic, that fact derogates nothing from the fulfilment of the prophecy. So if men of still another race should come the French or the Russians, the English or the Americans and if, subduing the desolation of the land and establishing order and industry and freedom, they would build, where Tyre once stood, a new emporium adorned with the riches and splendor of modern civilization-I don't conceive that the legitimate meaning of the prophecy would be contradicted.'

T. B. T.

ART. XIII.

Justification by Faith, and Justification by Works.

THE New Testament doctrine, on Justification, has always been regarded as one that is difficult to be understood, on account of the seemingly opposite lights in which it is placed in different passages. Here, it is exhibited in one way; there, in another,—as indeed is naturally the case with almost every subject that has various parts and various relations. If we have not accustomed ourselves to observe how different are the forms in which the same general idea is clothed, when contemplated from different points of view, or when applied to different purposes, it is not wonderful that we should think it a very hard problem to bring all the teachings of the inspired writers, concerning this important subject, into a consistent whole.

St. Paul and St. James, especially, would seem, at first sight, to contradict each other on the point. The former says that "a man is justified by faith, without the deeds of the law;" but the latter asserts that, "by works a man is justified, and not by faith only." We might proceed to considerable length in adducing instances of such a seeming contradiction between the two. St. Paul fre

quently presents his peculiar form of the doctrine, and enforces it with much warmth. Our readers must have observed, in perusing his Epistles, that it was a favorite topic with him. For example, he says to the Galatians, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified." We will add, that this is the ground he always maintains, whenever he speaks professedly on the subject. But St. James, on the other hand, argues in this way: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? Was not Abraham, our father, justified by works?" &c. Now, let us not hastily conclude that there is any contradiction between the statements which these two apostles make on the point; for we shall soon discover that there is none, and that both mean, in general, the same thing, notwithstanding the different language in which they express it. We think it will be shown satisfactorily that the seeming contrariety, even in their words, is not real, and that the appearance of it was occasioned only by the different quarters from which they were looking at one and the same truth, and by the different purposes to which they were enforcing it. The chief causes of the perplexity which people have felt in reconciling these passages, are, first, their want of care to mark precisely what is said, and what is not said, in each; secondly, a mistake with respect to the meaning of certain leading phrases which St. Paul habitually employs; and, thirdly, a neglect to distinguish as he does, between the outward act and the motive within from which it proceeds.

Take the language of St. James, that "a man is justified by works, [that is, by good works, by works of true obedience,] and not by faith only." Does he say, does he indeed mean, that faith is unnecessary to the purpose? or, that it has nothing to do in the matter? No; but only this that faith alone will not avail; that there must be good works resulting from it, in order to answer the end. And he gives the reason: it was because that "faith alone, or without works, is dead;" and it is plain

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