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version of the Bible to which they were accustomed;
and it was not till about the year 600, i.e. 200 years
after the publication of Jerome's Vulgate, that it was
fully sanctioned in the Latin Church. This victory
it owed to the authority of Pope Gregory I, that great
and good man, through whose exertions our Anglo-
Saxon fore-fathers were converted to Christianity.
Let us remember that this famous Vulgate version
of the Bible was originally founded on the Old Italic,
which was a literal translation from the Greek. The
New Testament and the greater part of the Apo-
crypha remained so, being only brought up to the
revised text of Origen. But the Old Testament was
corrected by means of the Hebrew, and the apocryphal
books of Tobit and Judith by means of Chaldee
translations.

There can be no doubt that if we could have the
Vulgate, as it proceeded from Jerome, we should
possess one of the most important versions of the
Bible;
but it is a matter of history that its text soon
became corrupted. Two hundred years elapsed before
it quite displaced the Old Italic; and on account of
the two versions being both in use at once, they were
in some places confused together, and old errors reintro-
duced into the Vulgate. Moreover, the transcribers,
during the dark ages of Europe, were often ignorant
men, who could not exactly copy what they had before
them;
and the readers were far too uncritical to notice,
or to care for, any mistakes that might have crept in.
Even so early as the time of Charlemagne, about the
year 800, its defects were known, and the celebrated
Alcuin attempted a revision of it. So likewise, in a
later age, did Lanfranc, the learned Archbishop of
Canterbury, in the reign of William the conqueror.
But these attempts, and others like them, produced
really very little result, beyond probably arresting the
accumulation of errors; for none in those ages, even
those accounted greatly learned, had any acquaintance
whatever with either the Hebrew or the Greek, and could
only compare one copy of the Vulgate with another.

differed in many important respects: which, then, was the true copy, or how could it be regained?

It was

It was a prominent question of the day, how to settle the text of the Vulgate; and it deeply engaged the attention of scholars in every kingdom. one of the concurrent causes that stirred men's minds, made them reflect on the grounds of their faith, and brought in the Reformation. By a combination of circumstances, that cannot be regarded as fortuitous, the exile of the Jewish rabbis from Spain had lately scattered a knowledge of the Hebrew Bible and of the Hebrew language over Europe, while almost at the same time, the learned Greeks who fled from the victorious Turks, carried into the West their own tongue, and the Greek Testament. Scholars could now address themselves, with far greater means of success, to the amendment of the Vulgate, than they could do in the middle ages; and biblical criticism began to assume its proper place and dignity.

The Reformers did not hesitate to prefer the Hebrew of the Old, and the Greek of the New Testament, to any translation however venerable; but the Church of Rome, after a little delay, decided to adhere to what had existed for 1000 years. The Council of Trent, in 1546, took the subject of the scriptures into consideration, and finally determined that the Vulgate was the only authentic Bible, to which all other translations, and even the original itself, must conform. Still it was necessary to decide what was the Vulgate; and, after a great deal of discussion, the Popes undertook to produce a correct, and an infallible, edition of the Vulgate, which should have the sanction of the church. In 1570, Sixtus V issued this authorized Bible, forbidding, under an anathema, any further disturbing of the text. But the errors of this edition, called the Sixtine Bible, were too glaring to be passed over; and, consequently, in 1593, Clement VIII suppressed the work of his predecessor, and published a second infallible edition, known as the Clementine Bible, which is the edition now meant by the Vulgate, the only one appointed to be read. All subsequent Vulgates are nothing but reprints of the edition of 1593, with all its mistakes reproduced and perpetuated.

Of course, all translations of the Bible, effected during those ages, were made simply from the Vulgate, as it then existed. The Anglo-Saxon version, for instance, which was gradually made during the eighth, ninth, and tenth centuries, was only a daughter of The Church of Rome did great injury to the cause the Vulgate; and when, at a much later epoch, viz. of biblical knowledge by forbidding any improvement 1378, at the very beginning of Richard the Second's of the text of the Vulgate. By preferring a translation reign, John Wickliff published his English Bible, he of a translation to the original itself, she has committed had no original to appeal to but the Vulgate, as an absurdity; especially as Jerome, the author of the commonly met with, imperfect as it avowedly was. Vulgate, wished to go back to the Hebrew; and by When printing was introduced, in the middle of the pronouncing both the Sixtine and the Clementine fifteenth century, it was first directed to multiply editions, each in succession, infallibly true, she hercopies of the Vulgate. The first printed book that self teaches men to question the dogmatic authority issued from the press of Gutenberg was the Vulgate, upon which alone she recommends the Vulgate to the now known as the Mazarin Bible, preserved in people. The consequence of this lofty opinion of the the library at Paris. As soon as printing presses Vulgate is, that no translation can be tolerated which were established in the various countries of Europe, is not made from it. Our own common version, for they issued copies of the Vulgate, from the MSS. example, is repudiated by English Roman Catholics, which happened to come to the printers' hands. And and the Douay Bible and the Rheims New Testament it was then that the imperfections of this ancient are sanctioned, because they have been rendered from version became manifest; for these printed Bibles the Clementine edition of the Vulgate.

But it must not be forgotten that the Vulgate was believe that thou hast sent me." Meantime the really the basis of ours, as of all modern European earthly kingdom is in abeyance,-the kingdom, of versions. [?] The originals were only used to correct which Isaiah gives the moral picture in chaps. xi, xii; what was amiss in previous versions. Hence we of which Ezekiel gives the ecclesiastical or metropofind so many traces of the Vulgate in our English litan relations in the latter chapters of his prophecy, Bibles, some of which have been mentioned. It is viz., the service of the temple, &c., the manifestation worth remembering that that peculiarity common to of the visible presence of God in a higher degree than our own, to the Vulgate, and the Septuagint, of was effected by the Shechina of old, insomuch that substituting Kupios, Dominus, or LORD for Jehovah, the name of the city shall be "the LORD is there." is, in every case, traceable to Jewish influence. The Daniel, also, gives its external relations with other translators of the Septuagint were Jews; the guides kingdoms-if the term might be used, I would say, of Jerome in his Hebrew were Jews; the reformers the political aspect of the kingdom. It breaks up received their Hebrew from the Jews also. and destroys the Gentile powers. The Stone smites the image, and the wind carries away the very dust of it, and every vestige is effaced. "He shall be king over all the earth." This kingdom, we repeat, is postponed in order that the heirs may be gathered for heavenly glory.

The confusion that exists in our translation, in the rendering of the Greek article, is easily explained when one remembers that the Vulgate was in Latin, where there is no article.

It is somewhat singular that the very arguments against endeavouring to amend the present translation (most of whose errors are from the Vulgate) appear to have been used against the Vulgate itself, until Gregory the Great overbore them.

W. H. J.

How great the love of our God! He became poor that we might be made rich. He put in abeyance His glory as God, the ever blessed second person of the Trinity. He gave up His power, and dominion, and government, and majesty as the heir of David's throne, as king of Israel, and as He whose name should be honoured among the Gentiles, that there might be associated with Him, in His future glory, a Bride who is to pass through the same suffering, (save that of atonement,) to fill up that which remains of the sufferings of Christ, then to be presented perfect to the Bridegroom, free from the slightest taint of sin-pure, spotless, and holy. Oh, if every Christian did but know and act up to his glorious calling! How soon might we not hail His return, and the rapture of the Church!

But to return to our chapter. Christ comes not to the vine, the symbol of the Jewish nation in its religious aspect, seeking fruit, but commences a new

He is a sower going forth to sow.

THOUGHTS ON THE PARABLES IN MATT. XIII. THE rejection of Jesus as Messiah by the Jews, and their being cast off in consequence, for a season, was the occasion, foreseen by God, of bringing to pass His gracious purpose, that salvation should be offered to all men, whether Jew or Gentile. Jesus takes to Himself a new name, and fills new offices. Servants had been sent to the husbandmen keeping the vineyard, and at last the Son: we know how they were treated. "He came to his own [things], and his own [people] received him not." The miracles, which He wrought in their sight, were by them attributed to Satanic power; and the unpardonable sin was com-work. mitted in blaspheming the Holy Ghost. Had they received Him, doubtless the kingdom would have been The first parable is not said to be a similitude of immediately established, and the Son of David would the kingdom. The seed is called the word of the have sat upon the throne of David. But "the carnal kingdom, and the effect produced upon different chamind is enmity against God," and they would not racters is illustrated by the seed falling upon different have Jesus to reign over them. Does judgment im- ground. The opposition which the seed-the wordmediately overtake them? No: their sin opened the meets with is shown also: "Some fell by the wayfloodgates for the display of God's most wondrous side, and the fowls came and gathered them up." grace. He is about to gather some of every clime; The Lord explains, "When any one heareth the word and by the operation of His Spirit, to unite them of the kingdom and understandeth it not, then cometh into the Church, in which the names of Jew and the wicked one and catcheth away that which was Gentile should not be known, where there is neither sown in his heart. This is he that received seed by Greek nor barbarian, bond nor free; where there is the way-side." The truth of God makes no impres only one bond of union, but that the most intimate-sion on his mind, which is under the power and doChrist the Bridegroom, and the Church the bride; He minion of the father of lies-the power of death. the Head, she the body; each individual a member of It is an exceedingly desperate case. The soul is comthis body, and all members one of another, where the Holy Ghost Himself, by His actual presence, and personal indwelling in each saint, is the bond. Thus is formed and exhibited a union such as the Lord Himself referred to when He prayed, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may

pletely in Satan's hands, and appears to be the farthest removed from the life-giving power of the word of God-of the word of Him who is the resurrection and the life. The second case is equally bad, though apparently not so unpromising. The seed is received into stony ground-such are they who receive the word joyfully, but yet with the mind and feelings

merely. The intellect may admire the truth, so far as it is understood; the natural affections of the heart may be acted upon by the exhibition of a crucified Saviour; but it is a superficial reception. The truth, though admired, is not permitted to search the soul, and to probe the conscience, and resting only in the affections and understanding, which are but "the flesh," no wonder that when tribulation and persecution arise because of the word, such are offended. The hindering power in the third case is equally clear. The cares of this age, the deceitfulness of riches, and the lusts of other things, are all of the world, and opposed to the Father. "If any man love the world, the love of the Father is not in him."

the full enjoyment of the life of God, the Son, the Spirit, and the Father all work. We do not mean that the believer progresses from knowing the Son to the Spirit and the Father; but if the believer, although passed from death to life, through the application of the atoning blood of Christ, does not in all things yield to the teaching of the Holy Spirit, is not he so far under the power of the flesh? Is he not carnal? (Compare 1 Cor. i, iii.) And if so, how can be en[joyed, and how manifested that supreme love of the Father, which is seen only by and in those who are practically crucified to the world, and the world to them? Is it not true that the love of the world exposes us to yield to the flesh, and that the yielding to the flesh tends to bring under the power of Satan?

People and Land of Israel.

letters which concede to France the ground which forms the site of
the ancient church of St. Anne, arrived at Jerusalem on the 29th
of October. Three days afterwards, on the 1st of November-
All Saints Day-the French Consul, accompanied by the Gover-
nor, Kiamil-Pacha, and by all the Mussulman and Christian
members of the Council of the province, proceeded to the ancient
sanctuary, and solemnly declared that it was taken possession of
in the name of the Emperor, to re-erect it from its ruins, and to
restore it to the christian worship. After this ceremony, and
after the keys of the Holy place had been publicly placed in the
hands of the representative of France, the judicial authorities, in
presence of all assembled, and aided by the members of the
Consulate, proceeded to mark the boundary of the new French
property, which the French Consul had immediately enclosed.
This event has filled with joy all the Christians of the Holy City,
who bless the name of France and her august Sovereign. The
for the name of the Virgin Mary, and who look upon the church
of St. Anne as a venerated spot, did not display any dis-
satisfaction at a concession which they consider a mark of
gratitude of their sovereign for the great services rendered
recently by France to their country. Until the new consecration
of the church of St. Anne only short masses will be celebrated
there on portable altars within the sanctuary itself of the church.
This morning the French Consul, accompanied by all the
members of the Consulate, attended the two first masses, which
were held for their Majesties, the Emperor and Empress."

"THE HOLY PLACES.-JERUSALEM.-
--The firman and vizierial

There is exhibited in these three instances the antagonism of the devil, the flesh, and the world, to the word of the Lord. There was the death-stupor of the first, no feeling, no apprehension of the truth, without understanding, like the beasts that perish. There was immediate joyful acting in the second, but The following statement, copied from the Moniteur of the conscience was not reached. The natural pride last Nov. 8, will show the course of events in Palestine, of the heart was not alarmed at being told that in and the paramount influence of Western Romish man there dwelleth no good thing. The necessity of influence there; which spiritual students of prophecy self-abasement was not felt, and, for the time, opposi-expected as the chief proximate result of the late tion was dormant. But when self-denial was called war:-(See Present Testimony, vol. vi, p. 388, 1854 :) for, when it became necessary to take up the cross, then the fleshly love of ease rose up in opposition, and they are "offended," notwithstanding the partial light and understanding, so inveterate is the enmity between the flesh and the Spirit. The lust of the eye and the pride of life, developing themselves in the cares of this world and in the deceitfulness of riches, show their opposition to the life-giving word in the third case. All are opposed to God; and though this opposition is manifested in different ways, yet are they all in the end fatal and destructive. Perhaps we may see, in these three cases, the opposition that is manifested to the Son, as administering the power of the kingdom against the wicked one; to the Spirit, as overcoming or detecting the workings and deceitful power of the flesh; to the Father, in contrast with the love of the world. For the way-side hearer is quite enthralled by the power of death and Satan ; the stony ground hearer shows the flesh lusting against the Spirit; and the hearer choked with the cares, &c., of this world exhibits the love of this world as an antagonistic principle to the love of the Father. There are the devil, the flesh, and the world, combined to oppose the Word, the Spirit, and the Father-the Three-one God. The good-ground hearer is the exact opposite of the way-side hearer: the latter does not understand, the former does. In the two other cases there is the appearance, but not the fruit. Here we have the manifestation of the power of God, by which the devil, the flesh and the world are overcome; and according to their subjection to the word sown in their hearts, they bring forth fruit, some thirty-fold, some sixty-fold, and some an hundred fold. Has this three-fold division of the good-ground hearers any reference to the three powers of opposition? In the progress of the believer from the power of death to

Mussulmen themselves, who moreover entertain a great respect

Correspondence.

THE JOYS OF THE BLEST.

A correspondent, [R.,] writing on 1 Cor. ii, 9, thinks that it speaks of the blessings the true Christian will enjoy in his (Rev. xxii, 4 :) his body fashioned like his Master's glorious heavenly home: viz., his joy in seeing his Lord and Master: body, and fellowship in his Master's love and glory, with all the redeemed in the presence of God for ever. [The grand point to note is that "God hath revealed them unto us by his Spirit.” made known to us in the word of God, which the Holy Ghost They are not vague joys, left for imagination to picture, but joys loves to lead us into now, as far as knowledge and an earnest of fruition go.]

THE GATHERING OF THE SAINTS.

A correspondent [G. C.,] in speaking of the article on the first resurrection as a hope of the Church, expresses his belief that Matt. xxiv, 31, strictly refers to the gathering of the Jewish saints, which appears to take place after the Church has been gathered and taken to heaven. He thinks that the appearance of the Lord in the heavens is the power which raises the dead, changes the living, and completes their rapture; but that the gathering of the Jewish saints is given to angels. Rev. xix; Jude 14, 15; Matt. xiii, 41. [But we know, from Col. iii, that when Christ appears we shall appear with Him, and not merely be raised or changed and caught up then. That is, the rapture must have taken place before the Lord appears.]

ENDS OF THE WORLD.

"Upon whom the ends of the ages or dispensations are come," would be a better rendering. (See Heb ix, 26.) A somewhat, similar expression, "the end of the world," should be the end or completion of the age. (Matt. xiii, xxiv, xxviii.) Admitting this, the meaning becomes plain to us. E. J. H.

THE PLACE OF THE DEAD.

I take the simple meaning of our Lord's words in John iii, 13, to be that "heavenly things" required "a heavenly messenger" to narrate them, that the Son of man presented Himself as such, and that therefore, His testimony should be received; for "no one" had gone up into heaven to obtain a knowledge of them, and come down again to declare those "heavenly things," but the Son of Man, who was (even then) in heaven; i.e., as to His divine and eternal nature. I think your correspondent lays an undue stress upon the first part of the verse, the meaning of which must be gathered from the context.

As to Enoch and Elijah, scripture asserts of the former that "God took him;" and of the latter, that "he was taken up by a whirlwind into heaven. As to the spirits of the just, they will doubtless be-where Christ told the dying thief he should bewith Him "in Paradise," whither also Paul was "caught up" for a time, until he departed and was with Jesus. The place of happiness is this Paradise, as distinct from Hades, (translated variously, hell, the grave, &c.,) the abode or state of the lost and miserable. [Rather, the general designation, including, not the wicked only, but perhaps the righteous also, in the separate state.]

FROM GLORY TO GLORY.

E. J. H.

able to behold the face of Moses, the mediator of the old covenant.
We, who are under the new covenant, enjoy the nearness
of Moses himself, and indeed more blessed still, as the character
is far different in which God is now revealed to us in Christ.
For the glory of Christ, witnessed to us by the Holy Ghost,
declares our perfect acceptance in Him who had borne and put
away our sins. Hence, in the next chapter, the gospel is called
"the gospel of the glory of Christ " (not vaguely "the glorious
But not only is there thus the
gospel," as in our version.)
absence of all fear, in view of our acceptance, and the assurance
of God's perfect love, and that "liberty" which "the Spirit of
the Lord" produces; but the beholding of the glory of Christ,
not physically, but in the mirror of the word, by the power of the
Lord the Spirit, has a positive and practical effect in transforming
us "into the same image, from glory to glory." This could not
be a future thing, as, by and by, we shall not "behold in a glass,”
but "see face to face, and know even as we are known." Moreover,
as perfect conformity to the image of God's Son will then be our
condition, even as to our bodies; neither will there then be such
a thing as our being in process of change into the same image
from glory to glory. This passage, then, shows us true
Christian assurance and growth: it is the contemplation of Christ
to which the Spirit would ever lead us, as the only true source of
power against evil, and advancement in holiness. Our position,
accordingly, answers, not to that of Israel looking at Moses veiled,
but rather to that of Moses when, with open face, he drew near
to the Lord, he gazing literally, we, as really and yet more
blessedly, in the power of the Spirit.

of many

THE SLOTH OF THE CHURCH.

G.

"They

"Behold the bridegroom cometh." Your correspondent, Iota, has touched a chord which I trust will vibrate in the hearts of the Lord's people. Sad as is the sight of a world lying in wickedness, on the one hand, far more, on the other, is it dishonouring to the grace of God that His Church should be slumbering and sleeping. There we see the dead in trespasses and sins, and how shall we expect life unless the sovereign grace of God, by his Spirit, "breathe into them the breath of life"? But here are they who have been chosen of God and called, quickened together with Jesus, renewed by the Holy Spirit, yet lying in a state of sluggishness, indifference, and carnality! Looking upon such, can we wonder that the worldly should scoff at the indwelling of the Spirit, when they see no evidence of their bodies being the temples of the Holy 1. In answer to your correspondent, (p. 99,) I submit the follow-Ghost? What a spectacle to God, to angels, and to man is an ing on 2 Cor. iii, 18. That the apostle Paul, in a former part of the apostate church, sleeping in the lap of a guilty and condemned above chapter, had been contrasting the glories of the two dis-world! Just such is the picture which the word in various places pensations, "the ministration of death"-the law; and the predicts would be presented at the coming of the Lord. "ministration of the Spirit"-the gospel; showing that Israel, all slumbered and slept." Oh, how unmindful has the Church being under law, could not endure the glory which shone on been of her Lord's warning-"Watch and pray, lest ye enter into Moses' face, that the veil was required to hide that glory, and temptation;" and how deaf to the tender entreaty of her Teacher that even now, in a figure, it was still upon their hearts. But and Comforter-" Grieve not the Holy Spirit of God whereby that the veil, which is "Christ's flesh," being rent or "done ye are sealed unto the day of redemption." away," believers now under the ministration of the Spirit, with "unveiled faces," (see the Greek) contemplating the glory of the Lord, are changed or transformed morally into His likeness, and "from glory to glory," that is, the dispensational glories alluded to in verses 8-11. Practically, however, the contem-has been the privilege of believers ever since their Lord's plation of Christ is God's power for His children's present sanctification or separation from evil, thus transforming them by the renewing of their minds; and it is just in proportion as their hearts are occupied with Christ, so will their power of walk and service be; and the reason why there is so little of this transforming power manifested, and so much conformity to the world exhibited, is that the heart gets occupied with the "lust of other things," instead of the love of Christ, who is both the "power of God" and the "wisdom of God to every one that believeth."

Reverting now to your correspondent's letter, while my heart fervently responds to the desire that the Church and the world should be aroused by the prospect of the speedy coming of the Lord, I cannot accept this as constituting any new mission. It ascension to wait for Him from heaven, to look and long for His appearing. This was as vividly the cheering hope to the hearts of the Thessalonians as to ours, and we have no mission of a later date than the revelation of God's word-"Go ye into all the world, and preach the gospel to every creature."

I am glad that lota did not "feel led to offer anything like a scheme for organization or operation." I believe that we dishonour the Spirit by such movements, which are often but means of dissolving individual responsibility to Christ, and of obtaining E. J. H. seeming results by machinery and statistics, forgetful of the 2. This passage sets forth the believer's present privileges, in truths, that “God is a Spirit," that "the wind bloweth where it contrast with the condition under the law. The law, justly de-listeth," that the dew of blessing is from the Lord, as the showers manding righteousness, which man, being a sinner, could not upon the grass that tarry not for man, nor wait for the sons of fulfil, thus ministered only death and condemnation: the Spirit men. ministers life and righteousness accomplished in Christ risen and accepted in heaven. Hence it was that the glory of the law, however real, was unbearable,--the children of Israel were un

Let us each and together cry mightily unto God that the preaching of His word may be with the demonstration of the Spirit and with power; that the gospel "may have free course

and be glorified;" that the speedy approach of the day of the Lord, sounded in the ears of men, may be a motive, under God, to their fleeing unto Jesus in this "the day of salvation." And let us also beseech Him fervently to awaken His Church from her lethargy by the revival in her breast of an ardent, earnest expectation of the holy, bridal advent of Jesus. And oh! let us entreat that our love to Jesus may abound more and more. If we believe that the Lord would have us habitually expect His coming, and yet have no earnest desire for it, must it not be because our hearts are chilled by worldly influences? If we were as much taken up with Jesus as the Spirit would make us, our hearts would be ever open to receive and welcome Him. If we have found Him "the chiefest among ten thousand and the altogether lovely," how absorbingly precious should He be to our souls? If not having seen we love Him, oh how should our hearts leap for joy when we think of His personal appearing in glory to unite us unto Himself!

Let the bride of Christ then recognize the importance of the soul-awakening cry, "Behold the bridegroom cometh;" and may each member of His body pray that the Holy Spirit may direct him to the knowledge and accomplishment of His will. To some it may be given to make evangelistic efforts by preaching the word, by publications, or by house-to-house visitations. To others the work may be to arouse and edify the saints, to "watch and pray," to look, and get others to look, for the Lord from heaven while to all God's believing people come the commands, "Search the scriptures," "Try the spirits," "Walk worthy of the vocation wherewith ye are called."

blessing, after judgment, but of the hearts of the saints being filled with their heavenly hope. Prophecy was excellent in its place: it warns of evil at work, of future vengeance on it, and of final triumph for all that is of God. The heavenly hope is still better, the full brightness of which the apostle desires might dawn upon them. It is noticeable that the only day-star of which the prophetic word had spoken before Peter's time, was not Christ, but rather Antichrist, typified by the king of Babylon in Isaiah xiv, 12. And in the Revelation the Lord is called the morning-star, not in the details of prophetic visions, but in the address to one of the churches, and in the closing word to all the book. It is Christ as the proper object of our hope and longing desire, independent of those earthly events, past or future, with which prophecy is occupied, important as they are in their place. Such a lamp is good indeed, till we get the best light which God can give our hearts; viz., the waiting for Christ our Bridegroom.

The meaning of verse 20 is that no prophecy of scripture is its own interpreter. Christ is the Holy Ghost's object in prophecy, as He was the Father's on the mount of transfiguration. Isolate any part from Christ, and real understanding of its scope is gone.]

Things New and Old.

MODERN HEGELIANISM COMPARED WITH OLD

BRAHMINISM.

I know of nothing so calculated to cast discredit upon the cry, "Behold the bridegroom cometh," as conformity to the world in those who profess to believe in His speedy advent. Shall the children of this age be expected to fear the Lord's appearing, if we do not love it? How shall they conclude that we have a "UPWARDS of thirty years ago a professor in one of the Gerheavenly calling, if we take our ease in the world, and appear man universities taught a new philosophical system, which wholly engrossed in its concerns? A walk before God and men, consistent with our hope, is what is sadly wanting in each was greatly admired, and considered to exhibit most as"Who is on the Lord's side ?" "Come out from among tonishing progress in the development of the human mind; them, and be ye separate, saith the Lord, and touch not the un--and what is it? Nothing more or less than the most clean thing." "Be not conformed to this world, but be ye common Brahminism, as it has existed here in India for transformed by the renewing of your mind, that ye may prove upwards of 2000 years. I shall briefly mention the three what is that good, and acceptable, and perfect will of God." chief points of this system. Yours, &c.,

of us.

Scripture Queries and Answers.

THE DAY-STAR ARISING IN THE HEART.

DISCIPLE.

2 Peter i, 19, 20. What is the precise meaning of the latter clause of verse 19, "until the day dawn and the daystar arise in your hearts"? Does it not refer to the fixed hope of the Lord's coming for His Church, which should be as the light of day in their hearts, in contrast with the lamp of prophecy, which yet gives a true light as far as it goes, though it does not give the proper hope of the Church? What is the meaning of no prophecy of scripture being of "private interpretation ?" Is it, that none must be viewed by itself, but all taken in connexion with Christ and His glory? "BETA."

"[Beta" has sent us matter, which, if a question in form, is an answer in effect, and a correct one too.

"Hegel and his disciples, of which Strauss is one, say: God Almighty, the Creator, must reveal Himself, go out of life, -being the subject, become His object. They say, this world is the personification of God, His second Person, and there is no other revelation. The creation of the world out of nothing we believe, they say, but it must be rightly understood. Nothing is not nothing; nothing means that which was nothing, namely, God, before His manifestation or effusion in the world. What do the Hindus reason in regard to the same subject? They speculate on the nature of God: whether He is nothing, or everything; whether He is gunman, or nirgun; with qualities or attributes, or without; whether He can reveal Himself, or not. The Brahmins and Hindus know no other God but the world. A transcendental, pure, and holy God they can form no notion of.

"Again, Hegel and Strauss assert that everything which is, is reasonable-is as it ought to be. This is exactly what the Hindus argue, and this leads them to the second conThe apostle alludes to the confirmation which the pro-clusion, namely, that there is no sin nor guilt, no accountablephetic word (respecting the kingdom of Messiah in the Old ness, no personal responsibility. What men call sin is Testament) received from the vision on the holy mount. regarded only as a step to further development and greater Next, he says, that the saints he addresses did well in at-improvement. All that is done is done by God; how, then, tending to that word, as to a lamp shining in a dark place. can there be sin or guilt? What an awful delusion is this! But then he intimates that there is a light as much superior Look to the life the Hindus lead: no truthfulness, no to the prophetic lamp, precious though it is, as the sun's gratitude, no chastity, no purity, a total abandonment to all brightness surpasses that which furnishes lesser, but most vice and crime, no family life,—and where there is no family seasonable, help in the midst of darkness. The true force of tie, there can be no happiness, no blessing anywhere. How the clause is, "till daylight dawn and the day-star arise in clever and cunning are the natives in all that concerns their your hearts." It is not the day, or the epoch of the Lord's own interest, in all worldly affairs and temporal matters; but appearing in power and glory upon the world. The text how perverted and blind in all spiritual things, in all that speaks not of what is to surprise and fill the earth with concerns their immortal soul. The consequences of the

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