results of our laborious and world-wide activities, is being taught us by experience, but embittered by the feelings of defeated hopes engendered by injudicious, unscriptural motives and anticipations. The times are become of the most anxious character. On all sides we hear complaints of internal decay among the various denominations. The stormy atmosphere surrounding us betokens anything but years of peaceful progress; and no light seems at present breaking in any quarter. The church must rely on its Head. It must place itself in accord with His purposes. Many are called, but few are chosen." The chosen few must not otherwise expect. It is a little flock which shall enter the kingdom. In humility must it be content to dwell till

the day of recompense and reward. Our space is exhausted. Otherwise we should have been glad to have presented the views of Mr. Herschell on the remaining topics of his book. Without concurring in every sentiment, we urge upon our readers its perusal. If not brought into unity of sentiment with the author, they will be benefited by his simple, earnest appeal to the Scriptures; and, at all events, be in possession of views of truth of great moment and value in these stirring and eventful times.

VI.-THOUGHTS, PARAGRAPHS, LACONISMS, &c.

THE SELF RIGHTEOUS.

IN other characters we distinguish between a man's religion and his sins. The latter are recognised as sins, and are the subjects of regret and occasions of repentance. But in the self-righteous man sin and religion are the same. His sins are his acts of piety, his prayers and alms. His good is evil, his humility pride, his virtue vice. The light which is in him is darkness. He thinks verily that he ought to do many things, and he does them. His character seems adorned with many graces and attractions; but in the eye of God, the robe of his righteousness is as filthy rags, and all his beauty as a faded leaf. A moral taint, arising from the impurity of his motive and spirit, affects all his performances. It is like a leprosy in a house, which penetrates the very walls, timber, mortar and stones, as well as the furniture and drapery of the rooms; and for which, according to the law of Moses, there was no remedy, but to pull down the edifice and consume it with fire.

WHO CAN UNDERSTAND HIS ERRORS?

Many a man is covetous who does not suspect himself of being so. It is possible, that for a moment a glancing beam of conviction may flit across his mind that such is the case. But such visitations of truth are faint and far between. If a covetous man can withdraw his thoughts from the object of his pursuit and idolatry, it is only to conVol. I.-No. V.

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gratulate himself upon his habits of economy, industry, moderation, self-denial, diligent attention to business, and strict punctuality in keeping clear with the world, and taking care that the world shall keep clear with him. Besides, it is not for himself that he is rolling together all his wealth. It is for posterity. He is actuated by public spirit, and a desire to do good. He does not care for property on his own account. He is thinking of his children-if he is happy enough to have any-and if not, he is thinking of remote relations whom he has never seen. And will he not be able to endow some hospital or asylum, and to oil the wheels of some of the most valuable institutions of the land? The danger of covetousness consists in this, that it may be combined with the profession of Christianity without apparently violating its principles, which is not the case with most other vices. "It is a little one, and my soul shall live. In this thing the Lord pardon thy servant, that when I go into the house of Mammon, to worship there, and I bow down in the house of Mammon; when I bow down myself in the house of Mammon, the Lord pardon thy servant in this thing." The characters to which we have referred seem similar to those mentioned in the book of Kings, who feared the Lord and served their own gods. To make the comparison the more striking it may be remembered, that one of these gods was this identical Mammon, the principal divinity of Syria.

LIGHT THE SYMBOL OF SPIRITUAL IDEAS.

Light, though the most common of blessings, is really the most wonderful. It is invisible itself; yet makes all other things visible. It is the most etherial of the elements. It is the most beautiful of all the productions of creative power. Its total absence creates the horror of thick darkness. Its presence fills both body and mind with pleasant emotions. Its return is the signal for universal gladness. It throws open before us the glories of the visible creation. It discloses the panorama of the universe. When an inspired writer would describe the divine being, he can find no element so suitable for his purpose. God is light, and the father of lights; illumination without the shadow of a change. Light is his garment, and his tent is woven of its splendid beams. "God is light, and never but in light dwelt from eternity." The Gospel is God's marvellous light. Believers are denominated the children of light. The enjoyment of the love of God, embodied in the privileges of the new economy, is called walking in the light of the Lord. Conversion is being turned from darkness to light; and all that spiritual knowledge and influence which operates in the production of this great change is the shining of a light into the heart,- -a light which irradiates all its powers. Gladness and joy, and all other happy emotions, are beautifully called the light of the soul. The spirits of the just made perfect are the saints in light. The unfallen spirits who have retained their primitive integrity, are denominated the angels of light. And to finish this account of scriptural symbolisation, in the use of this image heaven is called the region and

kingdom of light. It is a consolation unspeakable to a good man, as he sojourns through this vale of tears, along a path often shaded and dark,-often slippery and dangerous, often resembling the valley of the shadow of death, to reflect, that a region of splendour is before him,-a realm of unutterable brightness;-that light is sown for the righteous, and gladness for the upright in heart.

PROSPERITY OF THE WICKED.

Behold a tree flourishing in its native soil! It puts forth its beautiful buds, season after season, adorned with flowers like a garden, glittering in the sun-light, and fed, in the time of drought, by the river flowing near its roots. Notwithstanding all its pomp and pride it has passed away,-cut down by the axe, or uptorn by the stormy blast, and scattered upon the winds of the desert, or consumed by the suddenness of an unexpected conflagration. Such is the prosperity of the wicked. "I have seen the wicked," says the Psalmist, "in great power, and spreading himself like a green bay-tree (a verdant tree in its native soil). Yet he passed away, and lo! he was not: yea, I sought him, but he could not be found.'

J. S.

VII.-ENDEAVOURS AFTER TRUTH.

ON THE DIVINE APPROBATION.

SIR.-Perhaps there is not a more interesting subject to a thoughtful mind than that of the divine approbation. And yet there is nothing, I apprehend, on which a greater variety of opinions exist. It must be evident on reflection, that it is of the utmost importance to man to have correct ideas of the providence of God in relation to the present state of existence. Nor can it be considered improper to investigate the evidences of the divine procedure, in order to have a just and proper knowledge of his arrangements.

What then is the principle on which he conducts the affairs of this world? Is it on a great and universal plan, applicable to man in all ages and climes, situations and circumstances? Does it vary with, or is it affected by the shifting movements of mortals? Is it like the light and the air, which are diffused throughout every land and nation? In a word, is there one common law applicable to the whole human race?

If this be, indeed, the case, then we may conclude that in his providential arrangements he acts on the most liberal, and also the most equitable plan. If this be correct, then it will follow that the differences in the circumstances of men have no bearing on the favour or displeasure of God. It would appear, that the prosperity of some, and the adversity of others, are unsafe data on which to rest an opinion respecting the divine approbation, so far only as character is concerned;

by which I mean a due observance of economy and prudence, without which none need expect to prosper.

But may we not expect special favour towards those who fear and love God? Where success is evident this appears plausible, when those who experience it are christians. But if they are not, and yet obtain wealth, what is the value of the argument? Again, suppose a person having all the evidences of a child of God to be greatly reduced, is this any proof of vindictiveness on the part of God? If so, what must be said to those similarly situated who fear not God nor regard man? Still the question returns, is there not some mark or token of divine approval? For, after all, it is most desirable to have a consciousness of his favour, and a secret persuasion that such a line of conduct is in exact accordance with his will. This is the highest state of felicity to which mortals can aspire in the present world. This precludes the possibility of circumstances being the regulating principle, inasmuch as it is the duty of all men to cherish and maintain this intimate and holy recognition and communion with the father of lights, with whom there is no variableness neither the shadow of a turn.

May I not then ask, are not the tokens of divine approval spiritual in their nature, free in their communication, wholly gratuitous in their distribution? If so, would it not follow that divine manifestations are to be sought for in the quietude of thought, in the closet of devotion, in pure and holy contemplations, motives, and desires; in enlarged and comprehensive views of the moral government of God; in earnest longings for the advancement of truth on evangelical and scriptural principles, not accepting the aid of influence from sources unsanctified and impure, nor attempting to carry into action universal laws, by an expedient and time-serving policy?

If there is any correctness in the foregoing remarks, would not character develope more of christian dignity, and the churches of Jesus Christ be stript of that spirit of respectability so fashionable in these latter days, by which the rich associate, and the poor are almost forgotten? Right ideas of the providential character of God would correct the judgment respecting the relative condition of mankind, and the benevolence of God, if rightly regarded, would destroy selfishness and exhibit the christian character in all its loveliness. The earth would be beautified with enlightened sentiments, which hasten the reign of Emanuel, and establish universal brotherhood and everlasting peace. Z.

THE FIRST RESURRECTION.

SIR.-Regarding the "Resurrection from the dead" as a subject of deep and universal interest (though so little thought of), I have been gratified in seeing it occupy a place in your valuable pages. If it be looked upon as an event which is to purify, refine, and spiritualize these tabernacles, which are ofttimes the occasion of so much sin, and

which is also to expand and freshen man's intellectual energies, to perfect his moral character, and to sublimate his bliss; to be an exchange of "corruption" for "incorruption," of "weakness" for "power," "dishonour" for "glory," a "natural" for a 66 spiritual body;"-it may, indeed, with justice be urged as a strong incentive to "believe on the Lord Jesus Christ," "to strive to enter in at the strait gate," "to give all diligence to make our calling and election sure," and to hold "fast the confidence and the rejoicing of the hope, firm unto the end," of which the resurrection unto eternal life is a necessary and glorious consequence. But to regard as an object of effort that which must be the inevitable fate of the whole human family, appears strangely anomalous. The Apostle, as a Jew, believed in a general resurrection; as a Christian he was more firmly established in that doctrine, and declared before Felix, that "there shall be a resurrection of the dead, both of the just and unjust." With this conviction of its universality, could he have regarded it as an object of Christian attainment? If so, why did he not view death as an attainment, which also is spoken of as the common lot of all? At the same time it will most certainly introduce the believer into the presence of the Lord (II. Cor., v. 8), where there is fullness of joy and blessings for evermore, while the resurrection will but consummate that felicity. It does not appear that Kappa has greatly altered the position. There seem no data in God's word upon which to rest our belief that Christ's resurrection was different from what that of his saints will be. He is represented, I Cor. xv. 20, as being the first-fruits, and the Apostle Peter, I. i., 3, seems to regard the resurrection of our Lord Jesus Christ simply as the earnest and pledge of ours.

Notwithstanding then the opinion of able critics, and all that the talent, learning, and acumen of your Correspondents have advanced, may I be pardoned for suggesting (in the spirit of inquiry entirely), whether the Apostle, in Phil iii. 11, had not in view the "first resurrection," which is spoken of in Rev. xx. 4, 5, 6, as a special reward for eminent Christian achievements, and which it appears from the 12th and following verses of the same chapter, is to precede the general resurrection? If the Apostle be considered as aiming to obtain this high and honourable distinction, we may better understand the absorbing earnestness with which he strove to attain unto it. "Blessed and holy is he that hath part in the first resurrection.”

AN ENQUIRER.

VIII. CORRESPONDENCE.

(To the Editor of the Baptist Record.)

SIR. Allow me to lay before your readers, without comment, a version of the passages in the Epistle to the Hebrews to which reference is made in the notice of Mr. Craik's " Amended Translation," in your February Number. Ch. iv., 2, 3. "We truly have also the promise announced to us, as they