had; but to them the message which they heard was of no avail, not being blended with faith on the part of the hearers (for we only who have believed shall enter into rest); as it is said: To whom, in my indignation, I sware that they should not enter into my rest. And yet, the works from which God rested were completed at the foundation of the world."

Ch. vii., 13, 14. "He, indeed, concerning whom these things are spoken, belonged to a different tribe (from that of Levi), none of whom served at the altar. For it is well known that Our Lord sprang from that of Judah; in respect to which tribe Moses has mentioned nothing relating to the sacerdotal office. And still more abundantly manifest is the change of the law, if, according to the similitude of Melchizedek, there has arisen another High Priest."

Ch. i., 1. "Manifold and various were the communications which God made of old to our ancestors."

Ch. xiii., 9. "It is well to have the heart strengthened with grace, not with meats, by which those who have practised such observances have not been benefited,"

Ch. xi., 35.

might attain a
Ch. vi., 5.
Ch. ix., 26.
Ch. vi., 1.

"Some were tortured, not accepting of liberation, that they
resurrection to a better life."

"The miraculous powers of the future economy."
"At the close of the eras."

"Therefore, leaving behind the initiatory elements of the

Christian doctrine."

Ch. ix., 28. "Will, at his second coming, not bearing sin, appear for the salvation of those who are waiting for him.'

These renderings are all taken from The Epistle to the Hebrews, a new Translation, in Sections, intended to facilitate the devout and profitable perusal of the Epistle.' Foolscap. London: Holdsworth and Ball. 1834. The publication has probably not been seen by your Contributor, as it was unknown to Mr. Craik. It will be seen that most of your Contributor's suggestions have been anticipated in this Version.

To the Editor of the Baptist Record.

C.

Hackney, March 21st, 1848. SIR, Allow me to call the attention of your readers to two errors in the review of 'Bunyan's Pilgrim Progress' in your March number. "E. S. P." when he alludes to Bunyan's having directed his readers to THIS meaning of the word DEN, by a marginal note, says, "In the margin the word is explained to mean a dungeon, and it is certainly a fair inference that in the dungeon the work was composed." The fact is that in the margin the word den is explained to mean, "the gaol," and then the fair inference is, that the work was composed in "the gaol."

The second error is, that the poem from which I quoted some lines, was "first inserted in Bunyan's second edition." My words are nor did he feel the necessity of such a reference until after the second edition." The poem was inserted in the first edition, 1678; but the necessity of telling his readers that he wrote his immortal allegory while a prisoner for conscience' sake some years previous to its publication, lest it should be supposed that he wrote it after his deliverance from so frightful an imprisonment, did not strike him until the fourth edition, in 1680. This fact is established through the kindness and generosity of a gentleman personally unknown to me, and who presented me that edition; and I take this earliest opportunity of acknowledging my great obligations to John Bullar, Esq., of Southampton, for so acceptable a present. None of the reviewers have noticed that my Analysis of Allegories written

and published previous to the Reformation,' contains a true picture of Popery drawn by itself, and which can only by found in such works.

Several of the reviewers complain, with "E.S.P.," of the want of courtesy and forbearance on my part with regard to some topics. But while the christian's obligation is fully acknowledged to treat all men with courtesy and kindness, their errors must be met with christian faithfulness.

While reflecting on the dreadful consequences of endeavouring to enforce uniformity in the ceremonies of public worship; while examining the awful delusions taught by that system, and which are still perpetuated in that service, delusions calculated to rivet the fetters of sin until the soul is plunged into unutterable and eternal woe, the struggle between courtesy and faithfulness was great. But if I have erred, my humble hope is that it is on the safe side.

GEORGE OFFOR.

وو

To the Editor of the Baptist Record. SIR,―The writer of "Scripture and Moral Philosophy," in your last month's Record, appears, in my judgment, to be wrong in his estimation as to the apostle Paul using guile in his ministry. The writer says "The apostle (2 Cor. xii. 16) on one occasion even takes a certain credit to himself for dexterity in artifice. Being crafty, I caught you with guile.' Where shall the line be drawn which will divide the innocent species of such guile from the criminal? The holy principles which animated the course of the great apostle would indignantly repel every tinge of guile or deceit as extremely pernicious; and, far from esteeming it innocent, would view it, either open or secret, as directly opposed to the integrity of holiness. The passage in question, however, it is very evident from the context, was merely the language of irony, and the apostle uses with great effect the remark of his enemies. They had accused him of a mercenary end in coming amongst them; but that he would not come himself to receive the money collected, sending Titus instead. This they call his catching them in guile. The apostle immediately uses, ipsissima verba, their taunt, and then proceeds to repel it. "Did Titus make a gain of you? Walked we not in the same spirit? "Walked we not in the same steps?" Viewing the subject in this light will remove the stigma of deceit. Guile cannot be used innocently. Ironical language we find often used in emphatic delivery. Elijah shouts aloud to the deluded worshippers of Baal, "Cry aloud, for he is a God; either he is talking, or he is pursuing, or he is on a journey, peradventure he sleepeth and must be awaked." Who would think of interpreting this literally? Yet such is done with the apostle's words. It is with always with pain that I hear or read my brethren intimating the presence of deceit in Paul's couduct. I cannot view it as such myself, but commend the subject to your able correspondents.

E. O.

IX. LITERARY NOTICES.

Scriptural Views of the Sabbath of God. By the Rev. J. Jordan, B.A., Vicar of Enstone. London: Partridge and Oakey. 1848.

THE subject of sabbath observance is one of great importance, and one in which our Scottish brethren take far greater interest than the Christians of the South. The increasing desecration of that holy day has led to the publication of various works by several of the most eminent of Scotland's sons, assisted by some few English disciples of Christ. Mr. Jordan is one of the latter. He

has sought to develope the principles of the keeping of the Sabbath from its institution, its primeval history, the law of the Decalogue respecting it, its history under the Mosaic economy, the teaching of Our Lord and his Apostles relative to it, with the substitution of the first day for the seventh, the testimony of profane writers to its primitive institution, and of secular men to its fitness and blessedness. In much purity of style, clearness of thought, and cogency of reasoning, Mr. Jordan has enforced these various elements of the Sabbatic institution, though not unmixed with a few somewhat strained efforts to discover its existence where it must remain very doubtful; as, for example, in the days mentioned in Genesis on which the various events of the deluge happened, and in the number of the pyramids of Egypt. Mr. Jordan thus states the principle of the substitution of the first for the seventh day.

"It is the very essence and nature of Christianity to impress spiritual principles upon, rather than to prescribe services and forms to, its members. It is so with the sabbath ;-its principle was adopted and practised, but nothing in the nature of a statute was enacted respecting it. Accordingly, though there be no prescribed law for the substitution of the first day instead of the last, there is that which in civil matters supplies the place of statute law, and out of which the great body of the common law of this land has grown-prescribed and known custom, Whereby they that have not a law, by doing the things, become a law unto themselves.' (Rom. ii. 14.) Thus the practice of the apostles in this matter works itself into a law, and becomes a guide and an authority, and so, in effect, a precept to us who believe in their inspiration, and trust them for those truths by faith in which we look for salvation."-pp. 93-4.

On this point rests the authority of the observance of the Lord's day, according to our author. But important as it is, and valuable as a subsidiary argument, it will not, we fear, bear the whole weight of the obligation which is sought to be founded thereon, inasmuch as these apostles, by specific precept, teach us that with respect to the observance of days, every man should "be fully persuaded in his own mind.” Since "he that observeth the day, observeth it unto the Lord; " while "he that observeth not the day, to the Lord he doth not observe it." It is not possible, on such a ground, to regard the non-observance of the first day of the week as a sin, however much we may lament the evil consequences which flow from disregard to it. It is, indeed, one of those questions in which the lowly heart will best catch the intimations of the divine will, and while joyfully embracing the calm repose afforded from earthly toil, and the holy service of the sanctuary, will avoid, on the one hand, that rigid adherence to the letter of the Judaic code, which would be a return to "the weak and beggarly elements" (see Gal. iv., 10) from which we have escaped; and, on the other, that licentious use of our Christian liberty, which would altogether set aside the most precious of the institutions which God hath appointed, or rather indicated, as means of grace and blessedness. We regard this point in our author's argument as the most weak in his otherwise able and instructive treatise.

Popery Delineated, in a brief examination and confutation of the unscriptural Doctrines and Practices maintained and inculcated by the Modern Church of Rome. 2nd edition. London: Painter. 1848.

THIS we regard as a most useful manual on the great controversy between Popery and Protestantism, and is, we believe, the production of an eminent biblical critic. It is expressly directed to the exposition of the "explainingaway system of Interpretation," which modern Papists pursue in their endeavours to win the uninstructed and unwary. By large quotations of authentic and authoritative documents, the author proves against the church of the Apostacy that it has been guilty of omitting the second commandment of the

Decalogue from its catechism; that it has often prohibited, and continues to throw difficulties in the way of, the perusal of the scriptures; that Romanists do worship the Virgin Mary, the cross, &c., notwithstanding their denial of its truth; and that in various other particulars it goes equally wide of the true oracles of God. The book is well adapted for those who from ignorance of the true features of the Papacy are liable to be led astray by its assumptions, its bold denials of truth, and unscrupulous perversion of the facts of scripture.

An Epistolary Discourse concerning the Rise and Fall of Rome Papal. By Robert Fleming. London: Houlston and Stoneman. 1848.

THIS is a reprint of a work first published in 1701, and which from its singularly happy conjecture of the events of the first French revolution in 1793, gained at that time no little repute, and now again by its intimations that the events which are passing over us were likely to happen in the year 1848 has been brought most opportunely into renewed notice. Mr. Fleming dates the first rise of Antichrist, or Rome Papal, in A.D. 606, when the pope first received the title of supreme and universal bishop. Thence computing 1260 prophetic years, the duration of its power will last till 1848, when its reign may be expected to cease. Still he supposes it may continue to exist in a very weakened state till the year 2000, as it was not before A.D. 758 that the pope was invested with independent temporal authority. It is under the outpouring of the fifth vial that he conjectures the ruin of the papal authority would be completed, a period extending from 1794 to 1848. The coincidence of these conjectures with the great movements now passing around us is certainly remarkable, although we are not inclined to receive Mr. Fleming's views as perfectly satisfactory. It were indeed a matter of surprise if, among the infinite variety of guesses which have been made, embracing almost every year of past and present centuries, some one, or more, should not turn out correct. No explication ever yet given has been correct in all its parts, and not a few have been forced and unnatural. It is however a merit of Mr. Fleming's work, that he states his views merely as conjectures, and by the practical character of his remarks renders his inquiry into prophetic symbols accordant with those words of the Apocalypse, "Blessed is he that readeth, and they which hear the words of this prophecy, and keep those things which are written therein; for the time is at hand."

1848.

A Lecture to Children and Youth on the History and Character of Heathen Idolatry, with some references to the effects of Christian Missions. By William Brodie Gurney. London: Houlston and Stoneman. THE respected treasurer of our mission has laid the young under much obligation by the delivery, and now by the publication of this Lecture. It is profusely illustrated with engravings, and well adapted to convey to their minds a deep impression of the wicked, demoralizing, and destructive superstitions of the heathen. Some most interesting narratives are also given, exhibiting the power of the Gospel to save.

Spiritual Progress; or, Advancement in Personal Religion illustrated and enforced. By the Rev. John Fraser, Minister at Gordon. Edinburgh : Lowe. 1848.

WE can most heartily approve of the spirit and design of this book. Deep and earnest piety seems to be at a low ebb in the churches of all denominations. Every effort to remove the prevailing lukewarmness deserves our approbation, It is true there is nothing particularly new in the little work before us; but in a simple and earnest manner, the author urges the great importance of

advancing in personal religion; he places before the mind the means by which it may be attained, the causes which prevent it, tests both true and false of personal religion, and encouragements to seek after it. There are but few works on this subject, most of the old books of value are not to be had. The production of Mr. Fraser is therefore most acceptable to us, and will be, we doubt not, to our readers who have the growth of spiritual piety at heart.

Christianity; or the Catholic Faith demonstrated and made plain to the understanding, both of the learned and of the unlearned. In letters addressed to the Rev. P. Hall, M.A., and inscribed to the Right Rev. the Lord Bishop of Exeter. By the Author of 'Scripture Revelations.' London: H. K. Lewis. 1847.

The Hampden Controversy; its rise, progress, present effects, and probable results. Taken from the Preface to Scripture Revelations.' London: J. Chappell. 1848.

Or the author of these curious productions we know nothing, and certainly he has not made plain to our understanding what Christianity is. Whether learned or unlearned we have in vain attempted to make out, or rather spell out, the ideas he would convey of the system of salvation. He may be right, but we cannot deny it; he may be wrong, but we cannot affirm it. In a word, we have risen from our effort at perusal only with the idea that the Rev. Peter Hall is a very bad man for refusing to countenance a charity ball, and that the priests of the church of England are all ignorant, blind leaders of the blind. We must leave it with them to answer or understand their castigator-if they can.

Reasons for Appealing to the Middle Classes on behalf of their unenfranchised Brethren. By a Norwich Operative. London: Houlston & Stoneman. WE are altogether favourable to the object of this tract. It is full of powerful and concentrated reasoning. Our christianity teaches us to sympathize with the suffering and the poor. It must ever be on the side of the right and the true. It is the word of peace and goodwill to all men.

Alarm in Zion; or a few thoughts on the present state of Religion. By David Everard Ford, Author of Decapolis,' 'Chorazin,' etc., etc.

MR. FORD has done good service to the Church of Christ by his former attempts to awaken a deeper anxiety among its members for its increased efficiency and purity. These efforts have already been attended by tokens of the divine blessing, and expressions of cordial approbation from many sections of the Christian Church. We are not then surprised that Mr. Ford, encouraged by his past experience as an author, should attempt the important and necessary duty of conveying to "Zion" an appropriate " Âlarm.” This he has done in a solemn, earnest, and affectionate manner. With a faithful but kindly hand, he has disclosed many of her dangers, and given cautions as to the present position of the Church as well timed as they are important. The present aspect however of the Church is such as to justify repeated and continued attempts to awaken and to guide. We feel assured the evils and dangers lie not so much on the surface, but are deeply seated, and are almost destroying the inner life of the Christian character. To this important aspect of the subject we hope soon to call the attention of the readers of the Record, but in the meantime we sincerely recommend Mr. Ford's work to the attention of our readers, and hope that the very cordial welcome it has already received from the public may be the earnest of the divine approbation.