also to all Dissenting teachers of congregations where the Christian separation, and the Scriptural order of the house of God is not maintained.

In our cogitations we have often wondered how it was that many religious teachers, both in the Establishment and out of it, and who have had the reputation of being highly evangelical, could manage to retain around them overflowing congregations, and to obtain the countenance and support, and we had almost said idolatrous worship, of hundreds and thousands of persons, the bulk of whom, after all, were utterly destitute of the love of God, and manifest despisers of the doctrine of the Cross. We have endeavoured to penetrate into the philosophy of it. With the facts before our eyes, the conclusion has been forced upon us, that there must be somewhere, no small amount of double-dealing, and “handling the word of God deceitfully." For assuredly the carnal mind is enmity against God, and is not subject to the law of God, neither indeed can be." We conclude there fore, be the profession what it may, when the ministry of an individual is followed by crowds of persons destitute of true religion, there must be something, more or less, of that pointed at by the Apostle John, when he says, "they are of the world; therefore speak they of the world, and the world heareth them." For it is said by him who knew what was in man, "the world will love its own;" and, "where the carcase is, there will the eagles be gathered together." We do not wish these remarks to be applied with any peculiar meaning to these two short discourses; for, upon the whole, they are as harmless in regard to the things we have pointed out, as nine-tenths of the productions which emanate from the same school; but the leaven is in them, and we must expect the corresponding effects. The perusal of these two Sermons has led us into this train of thought, and we have availed ourselves of the opportunity of expressing our mind upon this all-important subject; and, so far as we are able, to put our readers into the right track to distinguish truth from error, and the religion of Man from the religion of God. And while the subject is under consideration, we may observe,-that viewing modern evangelicalism in the light of the Scriptures, we are compelled to pronounce it a system of deception;-it is not what it professes to be,but a compound of truth and error, and virtually another gospel than that which Paul preached. Let the friends of truth therefore bear in mind the Apostolic admonitions in 2 Cor. xi. 2 and 13-15, and Gal. i. 1-10.

We cannot resume our notice of the Sermons without adding,- that we are convinced that the grand secret of the popularity and influence of modern evangelicalism may be traced to this, it turns the gospel, in

some respects, into a law of works,-establishes a refined system of self-righteousness, by a perverse use of Scripture terms,-modifies the gospel to suit the carnal notions of men,-and separates the Apostolic doctrine from the obedience of the faith and the divinely appointed church order and separation of Christians from the world, in all things pertaining to the house of God, sets aside the commandments of God, under the pretence of cultivating heart religion. We are more and more convinced that the Apostolic doctrine, or the truth which saves men, and the Christian church order and institutions, which exhibit that truth, must go together, and be attended to in a state of separation from the world, otherwise the gospel can never be understood in all its bearings, and its true aspect to the world, and the world to it, clearly apprehended. We do not deny that in words the gospel may be preached without the Christian church order and separation; but, in such cases it will rarely awaken the enmity of the human heart, for there is no cross nor self-denial required; for the world will very willingly bear with, and even countenance almost any system of doctrine, as long as it exerts no great influence upon the hearts of its adherents, nor much effect upon their conduct.

There is to be found in these two Sermons many excellent observations and just sentiments, which we would earnestly recommend to the serious consideration of numbers. There are also many pungent appeals to the conscience, which we hope will not be without some effect. The preacher also views the awful visitation which this country in common with others has experienced, in a very proper light, and makes a very suitable improvement. He observes,-" There is some cheering feelings manifest in the national mind." In allusion to these, he says,-"What a strong and wholesome feeling has been generally manifested in the matter of Sabbath observance; and especially in reference to the closing of the Post-Office throughout the kingdom, on the Lord's Day! What wholesome and right feeling has been at work,—and has, by the late visitation of the Cholera, been brought into more active and vigorous exer cise, to improve the condition of the labouring classes-by giving them improved dwellings, and well-watered and well-drained streets!" page 23.

This is much better than when he says (page 20.) that "Every nation ought to establish religion,-and that the true religion." And when he states that "every nation sins, that establishes a false religion, for thereby God is dishonoured and not truly worshipped, so also every nation neglects its duty, and makes not to the full extent the use of the power, which God hath given it, which doth not establish and protect the true re

ligion;" he should have told us who was to judge which was the true religion, which the nation was to establish. The nation itself is bewildered here. In the former part of the reign of Henry VIII. the true religion was popery; in the latter part protestantism, and so on alternately, popery, protestantism, presbyterianism, and episcopacy, for at least 150 years. But men are tolerated to write nonsense about religion.

We shall conclude our notice of these two Sermons, with one extract, which for the justice and truth of the sentiments it contains, is worth all the rest put together. (page 21.) "The nation should honour the day of God-for thereby God himself is honoured and worshipped. They should not make laws to compel people to keep the Sabbath, for they would be futile and vain, as no human law can bind the conscience. But they should shew to the people the value of the Sabbath, and the importance of the right keeping of it, by observing it in all their national acts, and national offices. The nation, by giving to its servants the rest of the Sabbath, should teach the individuals of the nation

to follow a good example. Though they should not make laws, in any wise, to compel men to observe the Sabbath, they onght to make laws to protect every one, in the observance of it. They ought to protect the weak against the oppressions of the strong. They ought to compel a cessation from all unnecessary labour, that the poor of the land may enjoy their Sabbaths, and may not be endangered of being robbed of them by the worldliness and covetousness, either of persons or companies, who are seeking to obtain a seven days' work for a six days' pay; or for the gratification of those who seek to indulge in unlawful Sabbath pleasures, at the expense of the labours of hundreds, who know no Sabbath rest."

The True Mode of Baptism investigated; being a plain and compendious summary of evidences in favour of sprinkling, and against immersion. By THOMAS MILLS. London: John Snow, Paternoster Row; and J. Bakewell, 80, Newgate Street. 1849. pp. 161.

THE Baptismal controversy appears to be interminable; if all that has been said upon this subject by the disputants on both sides had been committed to paper, "I suppose even the whole world itself could not contain the books that should be written." Whether the world would have been either wiser or better in consequence, may admit of a doubt.

In the small volume before us, we have an addition to a heap already as large as a pyramid. But we must not mislead our readers, this volume embraces only one branch of the baptismal controversy, viz. the mode; and if we could admit of any disparity between any of the parts (if we may be allowed the expression) of any of Christ's ordinances, we should certainly say the minor branch of the controversy. Our readers must not expect anything new in this volume, the arguments ad

duced in favour of sprinkling are such as have been refuted over and over. Perhaps the expression-" There is nothing new under the sun," will apply to the Baptismal controversy with as much propriety as most subjects. The Author justly observes,-"Absolute originality on the subject of baptism is almost impossible. We cannot make new facts; nor can we give correct expositions of the Holy Scriptures, without stating views which are held by other expositors. Wri ters who reason from the same premises, must necessarily be often led to the same conclusions, and much in the same manner." There is much truth in this statement, and, in our opinion, will satisfactorily account for the unscriptural practice of sprinkling infants. Its supporters assume false premises, and very naturally draw false conclusions.

With regard to the spirit in which the Baptismal controversy is generally conducted, our Author remarks,-" Controversy is a less evil than error; especially when controversy is conducted with Christian temper, and error is associated with dogmatism and uncharitableness. The spirit of formalism and censorious exclusiveness in which immersion is commonly advocated, and sometimes practised, is a much more serious evil than immersion itself, considered as a mere mode."

There is in this quotation a glaring misstatement. The dogmatism,-uncharitableness, formalism, censoriousness, &c., are chiefly found in Books on the sprinkling side of the controversy, as any one may see who will take the trouble to examine the progress of the dispute, from the days of Daniel Featly, to the time of Thomas Mills. Not that we wish to charge Mr. Mills with any breach of courtesy; his book, perhaps, is as free from this as most of the productions on his side of the question.

He says, "Many advocates of immersion profess to welcome all attempts to prove it to be a false doctrine, as being sure to multiply the number of those who believe it to be true. I hope, therefore, that all such persons will zealously aid me in the circulation of this work, and I shall be satisfied with the result." And so shall we. And as we are among the number of those who believe that the agitation of the Baptismal controversy always terminates in the increase of Baptists, we will render Mr. Mills all the aid in our power; being firmly persuaded that his book is well calculated to overthrow the very cause he wishes to uphold.

Having now with these few preliminary remarks introduced this work to the

THIS is the age of Bibles, and of cheap Bibles. But cheapness is not the only point aimed at by our modern publishers of Bibles; neatness and elegance are combined with cheapness. All the modern improvements in the kindred arts of typography and book binding are now applied to the Book of God, and its exterior appearance is made as captivating as possible. Not only so, every facility is afforded the Biblical student in his examnation of the Sacred Oracles, and as far as practicable, every difficulty is removed out of his way. The public are much indebted to Mr. W. R. M'Phun, of Glasgow, for the valuable aid he has rendered in this department. His "New Polyglott Bible" will stand competition with any

which have preceeded it :-the paper and type are beautiful,-the latter being not so small as to distress the eyes. The tables annexed, to illustrate the Sacred text, are very useful; they include Measures, Weights, and Coins,-Chronology of the Patriarchs, the Chronology of our Saviour's life,-Paul's Apostolic journeys,important events in profane history during the life of Christ, &c. &c. The marginal references and readings are admirably arranged, and will be found most complete. The outline of History, connecting the narrative portions of the Old and New Testaments, is ably drawn up, and gives a well digested analysis of a very important period of time. It will contribute materially to the right understanding of the historical parts of Scripture. The New Polyglott also contains a number of elegantly engraved maps and plans.

Nothing but an extensive circulation can remunerate Mr. M'Phun, for the cost of bringing out so exquisite a gem. And we heartily wish that a copy of this beautiful and useful edition of the Sacred Scriptures was in the hand of every biblical student.

ON THE DAY-YEAR THEORY. To the Editor of the Christian Advocate.

Dear Brother,- In the August number of the Christian Advocate, (Vol. 1, page 216) you present the following query to your readers, furnished by a correspondent on "The Banks of the Tay,"-"Will you, or any of your correspondents, favour me with the meaning and import of Ezekiel iv. 6; and other passages where a day is put for a year. And say, whether such passages furnish just grounds for attempting to interpret the prophecies, by reckoning a day for a year."

After a good deal of reading and reflection on the point at issue, 1 have been induced to present the following remarks by way of reply, trusting they will be acceptable to you and a number, if not all, of your readers; conveying, as I think they do, a correct and scriptural view of the point embraced in the foregoing query.

So far as I am aware, only two passages of Scripture are generally appealed to in support of the principle that days in prophecy mean years. These are Num. xiv. 34, and Ezek. iv. 6. These passages are considered by theologians and biblical critics, as "proof positive" that the principle referred to is scriptural. So confident are they, indeed, in

regard to this principle, that the great majority of them never dream that there is the slightest possibility of its being refuted; or that any other principle can be even mooted, - far less established in opposition to it; while it is not less true that many of its adherents are unable to give a reason for their belief regarding it, but just take it for granted upon the authority of others. In my opinion, however, these passages not only do not support the principle alluded to, but tend, in all fairness, to establish the very opposite principle; as I trust I shall be able, in few words, to show.

Let us first examine Num. xiv. 34. Moses had sent forth spies to search the land of Canaan. They had just returned from performing this duty. The evil report which some of them gave had raised murmurings and mutiny in the camp of Israel. As the punishment of this rebellion, the curse of Jehovah was pronounced upon them. That generation was debarred from the laud of promise, and condemned to live and die in the wilderness. According to the number of the days in which they had searched the land,forty days,-they were to wander in the wilderness the same number of years,--forty years; each day was a type of a year. Now, it is to be observed, that the type only was

given in days; the prophecy itself was given in years, and in years it was fulfilled. The type, the forty days was an event, not a prophecy. It was the explanation of the type, and not the type itself, which constituted the prophecy. The prophecy itself was this, "Ye shall bear your iniquities forty years;" it was literally given and literally fulfilled, and therefore this passage furnishes no grounds for attempting to interpret the prophecies by reckoning a day for a year." This is the only light in which it can be candidly viewed. What argument can therefore be derived from it in behalf of the day to a year system? None at all. Had the prophecy been,-"Ye have searched the land forty days, therefore forty days ye shall bear your iniquity," and had they afterwards wandered forty years in the wilderness, in order to fulfil this prophecy-then it would have furnished an indisputable argument in favour of the system referred to; but, as it is, so far from aiding or establishing that system, every candid mind must admit that it aids and establishes the very opposite. The prophecy was given in years, and fulfilled in years; does it not therefore support the principle, that all prophecies given in years, shall be fulfilled in years; and all prophecies given in days, shall be fulfilled in days?

Let us now examine Ezekiel iv. 6. The circumstances here are different from those in the last passage, though, in so far as "the spirit of prophecy" is concerned, they are very similar in their nature. Nearly the same remarks may therefore serve to illustrate this passage. The direful events which were coming upon Judah and Israel for their sins, the prophet was commissioned of God to foretell. The figure of a siege is employed to betoken the ruin of their city and state. The city is pourtrayed upon a tile; the fort, the mount, the camp, the battering rams, the iron pan for a wall, and every attendant circumstance is upon the same diminutive scale. Here is a representation in miniature of Jerusalem besieged. In order that every thing may be uniform, the time of her privations and distress must be represented in miniature too. The prophet must lie three hundred and ninety days on his one side, and forty days on the other, as a sign to Israel and Judah of the respective times of their calamities. Now, had there been no more said or done than this, it would all have been very well for the day to a year system. Had the prophecy been given only in type, and consequently given in days, and had it afterwards been fulfilled in years, it would have established that system. But mark what God says to the prophet, and what the prophet must therefore have said to the people, "I have appointed thee each day for a year." God does not, in these words, enunciate, as some would suppose, an invariable principle

a

NO.

When this explanation is given in connexion with particular times mentioned in prophecy, we must receive as a literal prediction what the explanation affirms; and when this explanation is not given in connexion with particular times mentioned in prophecy, we must receive as a literal prediction what the prophecy itself affirms. We lay it down as a principle on this subject, and we believe that no one who "trembles at God's word," will dare to refute it:-That we must in every case receive as days what God speaks of as days, and receive as years what he speaks of as years. Upon this principle we may understand the prophecies, and profit by them. But upon other principles, events will be sure to contradict our expectations, because we have not received with due simplicity," the mind of the Spirit."

The analogy of Scripture establishes this principle. Every prediction, hitherto, has been fulfilled according to it. In this sense they were given, understood, looked for, and accomplished, in ancient times. When Noah was told that in seven days the diluvian rains would begin to fall, he did not understand it to be seven years. When Joseph foretold the restoration of Pharaoh's butler, in three days to his office, he did not understand him to mean three years. When Jonah proclaimed in the hearing of Nineveh,-"Yet forty days and Nineveh shall be destroyed," its alarmed inhabitants never dreamt that the prophet meant forty years. Nor did the sorrowing disciples of Jesus think of years when he told them of his approaching death, and resurrection on the third day. But had these parties lived in the present day, and had they believed in the theories and calculations of modern theologians, they must, in all consistency, have received the periods foretold as years. Our moderns appear to be getting wiser, or, at least, to be getting more knowledge than either Noah or the Apostles. Which of them shall be wiser at last, "the day shall declare," when that day shall come as a snare upon the inhabitants of the earth; for, as prophecy has been fulfilled in past

times, so shall it be fulfilled in future times, till every "jot and tittle" of the divine word shall have received its due accomplishment. When we read, therefore, in Scripture, of "time and times and half a time," and "forty and two months," and "1260 days," we have no warrant to understand these periods as meaning anything else than three and a half literal years, and forty-two literal months, and 1260 literal days, and all one and the same period, during which the great events are to transpire which shall close the present state of this world, and usher in the glorious reign of peace and righteousness. We have abundant evidence that the primitive Christians thus understood these terms, during many centuries after the Apostles, nor did the opposite view gain currency till after the Reformation.

It occurs to me, that some may be disposed to ask;-What do we make of Daniel's 'seventy weeks," or the "ten days" per

[Mr. Joseph Tyso, of Wallingford, in a small Tract of 19 pages, entitled, "The Year-Day System of interpreting the Prophecies examined," makes the following remarks,-

"It is generally admitted that the prophecy of the seventy weeks in the Book of Daniel, is the main support of the year-day theory of interpreting prophetic numbers, therefore if this support could be taken away, the whole system of its advocates would inevitably fall. But this stronghold appears so formidable, that Maitland, the boldest of its opponents, though he demolished most of their outworks, has not ventured on such an attack. Nor have Burgh, Todd, and Govett, strong men as they are, made any attempt to take it. The Eclectic Review also has lately attacked their out stations very successfully, but has not ventured to fire a single shot against the citadel. Those, therefore, that have taken refuge in it, are still saying with the confidence of the Jebu

It

secution of the church at Smyrna ? (Dan. ix. 24, Rev. ii. 10,) though these passages are not generally referred to as authorities. is sufficient to say, that the word in Hebrew which is translated week, simply means seven, and may be applied to anything. Seventy weeks are therefore seventy times seven, or four hundred and ninety years. as the event has shown. Some make the "ten days tribulation at Smyrna the persecution under Domitian; others the persecution under Dioclesian; and others, all the ten persecutions at different times under the heathen emperors. Nothing definite can be affirmed respecting it. How would the church in Smyrna understand it? More probably as literal days than as anything else, and we may with safety do the same..-Yours, dear brother, faithfully, CHRONOS.

To the Editor of the Christian Advocate.

Dear Sir,-It will be obliging and instructive if you or any of your correspondents can give a satisfactory exposition of Zechariah i. 18 to 21, particularly verses 20 and 21. I have not yet seen any explanation which has satisfied me.-Yours truly, ιώτα Edinburgh, 13th Dec. 1849.

sites, our assailants can never come in hither.' (I Sam. v. 6, 7.) I ventured to make an assault upon it some years ago, but failed: yet I now renew the attack in another manner, with full confidence of success."

In this small tract Mr. Tyso has brought forward such arguments against the Year-Day System, that, if not absolutely unanswerable, we hesitate not to say, cannot be easily overthrown.-ED. C. A.]

THE JESUITS IN EDINBURGH.

FROM an article which appeared in the Witness of 14th Nov. it appears that the Jesuits are making great exertions in Edinburgh, and are to some extent successful. The editor remarks that "they take hold of society by its two opposite extremes, the highest and the lowest, and for each of these they have their fitting instruments." One of the ways of entrapping the higher classes is described as follows. "The Bishops, or higher clergy of the immaculate church are invited to a gay party, promiscuous, of course. The dignitaries appear in full dining canonicals, and on being ushered into the drawing room, the 'Catholics' of the party, ladies and gentlemen, previously instructed how to act on the occasion, approach their awful presence, and

on their bended knees receive their apostolic benediction. Meanwhile, taking advantage of a revived taste for the fine arts and the antique, it is found no difficult task, while expatiating on some masterpiece of painting or architecture, to edge in a word on behalf of the Virgin, and another in execration of John Knox; and in the presence of such august personages, surrounded by their 'faithful' votaries, sparkling all over with rosaries and crucifixes, aided perhaps by the singing of a mass or a requiem, who would venture to say a word in derogation of mariolatry, or in vindication of the stern Reformer."

The most important lever for moving the lower classes is the "Brotherhood of Saint Vincent of Paul" The first conference of this Society was held in St. Marie's school, 30th April, 1846. From a 'Report' of this