indeed, our joy is restrained; it may be intense gratitude, but it cannoť be rejoicing in the way that David rejoiced.

But as there is reality in the righteousness of saints, so is there in their joys, they literally drink of pleasures as out of a river. Those who feel that they are growing up into Christ, are being conformed to His image, and filled with His fulness, have the mind satisfied with good things. And this happiness, which is in present possession, diffuses itself over the whole man, till a literal practical interpretation is given to passages and requirements of scripture which others consider as being hyperbolical. For the heart which habitually seeks God has its conversation in heaven; it naturally rejoices evermore, and, being lifted up without effort, actually prays without ceasing. What can be so attractive to others as such an exhibition of mind as this!

It is readily admitted that we do not live up to our privileges as Christians; and, may I ask, do we preach up to them? If it be the object of our ministry to win souls to Christ, though that must sometimes be done by the terrors of the law, the most generally effectual way is, by the glories of the Gospel. It is almost vain to tell men to give up worldly pleasures, unless you offer them others equally present and substantial in their room. But give the ambitious man another object for his ambition, in perfecting holiness; the covetous, a legitimate pursuit in coveting "the best gifts." It is of little effect to excite the lovers of pleasure by the hope of future pleasures in an unseen world, but prove to them that the blessedness of which the Bible speaks begins here-that there are real joys and a real spring of happiness in a sanctified heart-that God does not lie when he says his ways are pleasant-that the promises have reference to the life that now is, as well as that which is to come, and that the surest way to have good days, is to seek the peace of God.

Where spiritual delights are not enjoyed, it must be either because they are not desired or not hoped for. The latter is sadly the case among thousands who are religious, because the ardour and relish for personal holiness is depressed by the chilling persuasion that after all it is worthless or ideal; and thus they lose the vigour of their piety, and with that its pleasures. Doubtless they are within the pale of salvation, they are in the court of the Gentiles, but they know nothing of the glories of the inner sanctuary.

I fear, Sir, I have already trespassed too long, but the life of Christ in us is so little attended to, in comparison of his death for us, that it requires some restraint to pause in the subject. It is such pleasure to contemplate the possibility of a human Being rising from a state of death and sin into an actual incorporation with the Deity, "We in Him, and He in us"-to trace out the powerful means so amply provided, and to anticipate the enjoyment of the peace of God, which includes more than we can either ask or think; that to turn from these bright prospects and high delights, to think of those who dare not expect them, or of those who care not for them, is painful in the extreme. To all such, I earnestly recommend Mr. Knox's work, not for a hasty perusal, but for prayerful consideration. Let them read

the epistles with his views in their mind, and let them also compare them with our invaluable Liturgy. Our church services, I imagine, bear out all that Mr. K. asserts of our high calling; and it provides for that early initiation into religion which, he justly says, is essential to its full enjoyment. I wish that the Dissertation on Baptism, in the appendix, were printed separately, and in the hands of every family belonging to the establishment.

S.

CHEVALLIER'S TRANSLATION OF EPISTLES, ETC.

MR. EDITOR,-May I take the liberty of offering an observation upon a passage in the Rev. T. Chevallier's "Translation of the Epistles of the Fathers"?-a work which I have read with great satisfaction and advantage.

At page 78, in the Epistle of Ignatius to the Ephesians, the writer proceeds thus:-" Nevertheless, I have heard of some who have passed by you having perverse doctrine, whom ye did not suffer to sow among you; but stopped your ears, that ye might not receive those things which were sown by them, as being the stones of the temple of the Father, prepared for the building of God the Father, raised up on high by the engine of Jesus Christ, which is the cross; and using the Holy Ghost as the rope, and your faith is your support, and your charity the way which leads to God."

Upon this passage there is a note at the bottom of the page, exculpatory of the taste of Ignatius in using these strained similitudes. Ignatius compares the faithful to the stones composing the temple of the Father-Jesus Christ to an engine, by which they are raised on high-the Holy Spirit to the rope by which they are drawn-faith to the pulley or windlass-and charity to the linked road along which the stones are drawn from the quarry. Comparisons of this kind, carried even to a greater degree of minuteness, are common in the early Christian writers. Those who object to them as opposed to our present notions of taste, must remember that refinement upon such points formed no part of the habits of those who were addressed; and that the writings of St. Paul (as, for instance, Ephes. vi. 14,) owe much beautiful and forcible illustration to comparisons of a similar

nature.

It seems to me probable that Ignatius used these comparisons advisedly, and with a studied reference to the persons whom he was addressing. At Ephesus, there were extensive and celebrated marble quarries; and there was besides something in the history of the Ephesians that might bring to his mind the figures of the engine and the rope.

The following extracts are from Chandler's "Travels in Asia Minor," and from Cramer's "Geographical Account" of the same country :— "Mount Pion, or Prion, is among the curiosities of Ionia enumerated by Pausanias. It has served as an inexhaustible magazine of marble, and contributed largely to the magnificence of the city; its bowels are excavated."

He then goes on to relate the story of the

discovery of this quarry by a man whose name was Pyxodorus, but which was changed by the Ephesians to Evangelus," the good messenger," in honour of the event.-See Chandler, p. 154.

Cramer, at page 363 of vol. i., says,-" Herodotus relates that the Ephesians, being invaded (by Croesus), dedicated their city to Diana, by fastening a rope from their walls to the temple of the goddess, a distance of seven stadia." Again, at page 364,-"The first temple was planned and constructed by Chersiphron, a Cretan architect, assisted by his son Metagenes, who contrived a machine for conveying the buge blocks of which it was constructed from the quarries of Mount Prion."

I do not know whether you will consider these circumstances worth noticing, being certainly of greater curiosity than importance. But, at all events, I trust you will excuse my attempt to relieve Ignatius, in this instance, from the charge of bad taste, by shewing that, by these allusions, he very probably intended to convey an indirect, and not an inelegant, compliment to the Ephesians, by thus intimating his acquaintance with the antiquity and magnificence of their city; at the same time applying them in illustration of a subject of so much grander and more momentous an import than the building of an earthly and perishable city, however costly and unrivalled.

St. Tudge, August 24th.

I am, Sir, your humble servant, C. H.

REPUBLICATION OF OLD DIVINES.

SIR,-Now that the tracts and books of the venerable Society for Promoting Christian Knowledge are undergoing revision, and all the world are anxiously expecting great improvements to result from the greatly improved tone of the Society's proceedings,* could nothing be done in proper quarters to obtain from the Society a republication of some of our more ancient, standard divinity works, such as Jewell, Foxe, Hooker, Leighton, Usher, Beveridge, &c., &c., many of which are now scarcely to be obtained, except in old and rare editions, or in too expensive a form for general use. Surely the Society would be doing a work well calculated to promote Christian knowledge if they were to furnish the clergy with correct editions of such authors, with good indexes, in as cheap a form as a volume of the Saturday Magazine, (and that very form would most nearly resemble the original editions,) and, alas! there is no body of men who stand in greater need of the Society's charity than the clergy.

I am, Sir, your obliged servant, Eλæɩç.

Pray who are "all the world?"

What "improvements" do they expect? And in what does the "greatly improved tone" consist? With respect to the proposal in this letter, the society perhaps would be justly accused if it should give any of its funds to purposes not strictly charitable. Whether it could promote such a publication, without risque, is another question.-ED.

PUBLICATION OF LECTURES.

SIR,-Having observed by the papers that a bill has been brought into the House of Commons to prevent the publication of lectures without the consent of the authors, I beg to call the attention of your readers to the case of those persons who are regularly in the habit of taking down sermons from the mouths of various preachers (especially in London), and publishing them, not only without the authors' consent, but even in spite of their repeated remonstrances.

Might not a clause (a word) be introduced into the Act to prevent this shameful conduct?* I am, Sir, your obliged servant.

ST. PATRICK.

SIR,-You seem, in your article on St. Patrick, in the last number of the "British Magazine," to speak with some reprobation (though rather implied than expressed) of Ledwich's scepticism on that head. You will be glad to hear that, in the year 1815, he published, in a Dublin paper, a renunciation of his former disbelief.

In a list of Lives of the Saints in question, published at Cork many years ago, containing marks of some research and much jesuitry, I find this assertion-"Probus's Life of St. Patrick was written a long time before Egbert, Archbishop of York, who obtained a transcript of it for the library founded by him in that city, and celebrated by his scholar Alcuin. Egbert was promoted to the see in 705." Milner has something to the same effect, and refers to Gale, De Pontificibus et Sanctis Eboracensibus. Yours, &c., O. M.

ON SCOTT'S "FORCE OF TRUTH."

SIR, I merely send this to correct a misstatement of your correspondent "E. C.," respecting Scott's "Force of Truth," at page 312 of the last number of the "British Magazine."

It is true, that my late grandfather did misapply the quotation from Hooker to which "E. C." refers. But it is equally true that the mistake was corrected, at least so early as the year 1823. If " E. C." had been at the pains to turn to the first volume of Scott's Works,

There are few things which shew more entirely the degraded state of moral feeling in this country than the open, unblushing practice and support of this most dishonest invasion of property, and scornful violation of all feeling. That a clergyman is to be brought before the public, not only without his consent, but against his will; that his words are to be taken down by a person hired to do it as cheaply as possible, who often cannot hear what is said, and cannot understand what he hears; and that then his labours for his own people (thus misrepresented and abused) should be made an object of traffic and gain by any one, honest or dishonest, Jew, Turk, or atheist, who wants money, and does not know how to get it; and that sermons thus taken down should be bought by respectable persons, who would prosecute any one who stole one of their silver spoons; is, indeed, a sad history. Mr. Melville, and the late Mr. Howells, have both publicly complained of the miserable reports and misunderstandings of their sermons, and declared that they will not be answerable for anything thus published.-ED.

p. 48, or to the edition of the "Force of Truth," with notes and illustrations, (in 12mo, 1824,) p. 63, he would have found that the passage was omitted, and a reference made to the following explanatory note, written by my father, at the end of the treatise.

"A short paragraph is here omitted, in which the author, as many others have done, quotes Hooker as saying, As for such,'" &c. &c.

This quotation is from Hooker's "Discourse of Justification," § 19. But to any one who will take the pains to examine that discourse, with a view to this particular point, it will be evident that the words are not intended to convey Hooker's own sentiment.

[To save space, the Editor begs to refer readers to Mr. Scott's work for the argument by which he proves this, the only point of consequence here being, that he did thus correct his former statement. After stating his reasons, he concludes thus]

"But let it not be supposed that the mistake into which the author has fallen, in this particular, at all affects the question of Hooker's doctrine concerning justification; it regards merely the point of the church of Rome's deuying the foundation of faith 'directly,' or denying it only by consequence.'—J. S.”

I am much mistaken if "E. C." does not intend to leave upon the reader's mind the impression against which the last sentence in the preceding note is levelled. It is true, that Hooker does give a very full answer to the objections supposed by him in his nineteenth section, but in such a way as to shew that he is directly opposed to Knox's views on justification. I will only quote the following passage. Referring to the errors of the Romanists, he says:

"Whether they speak of the first or second justification, they make the essence of a divine quality inherent-they make it righteousness which is in us. If it be in us, then is it ours, as our souls are ours, though we have them from God, and can hold them no longer than it pleaseth him; for, if he withdraw the breath of our nostrils, we fall to dust: but the righteousness wherein we must be found, if we will be justified, is not our own, therefore we cannot be justified by any inherent quality. Christ hath merited righteousness for as many as are found in him.”Discourse on Justification, sect. 6.

I doubt not that the foregoing explanation will satisfy "E. C." that the friends of the Rev. T. Scott have not been guilty of the negligence with which he has charged them, and will suggest to his mind a nearer application of the tranchante sentence with which he concludes:οὕτως ἀταλαίπωρος τοῖς πολλοῖς ἡ ζήτησις ΤΗΣ ΑΛΗΘΕΙΑΣ.

JOHN SCOTT.

SOME ACCOUNT OF WRITERS AGAINST THE ROMANISTS.

(Continued from page 436.)

In addition to the foregoing, Archbishop Usher's "Answer to a Challenge made by a Jesuit," with his other tracts, which the University of Cambridge has lately reprinted; Bishop Hall's "Old Religion," and other works against the papists; Birkbeck's "Protestant Evidence," Sir H. Lynde's "Via Tuta, or Safe Way," and his "Via

*

Hall's "Peace of Rome" is not to be found in the late edition of his works. This is to be lamented, as it points out some hundreds of cases wherein Romanists differ among themselves upon material points.