way of knowing any thing respecting his being and perfections, the duties we owe to him, or the blessings or punishments which we may expect at his hands? Surely such a revelation of his will, must be most important to our best welfare. Now the object of the Bible is to tell us that God hath spoken, and what it is that he has disclosed. We are not left in ignorance on this most momentous subject, or consigned to the uncertain conjectures of our own imagination. That he has spoken, is proved by arguments which cannot be shaken. For who, but the omniscient Being can tell the end from the beginning? Yet this has been done in the numerous prophecies of holy writ; prophecies recorded long before the events to which they related happened, and with a minuteness which shewed that the communication came from him who "worketh all things according to the counsel of his own will." Who again, but the Almighty, can change the course of nature; can even raise the dead to life? yet such miracles have been wrought, to attest that he has spoken. We have not then followed cunningly devised fables, in believing that the Bible contains his message to mankind: for he has given us undeniable evidence, that in that sacred volume is contained the authentic declaration of his will; so that we are without excuse, if we reject what he has so mercifully communicated

to us.

Secondly, This will appear still more forcibly, if we consider the medium of his communication; for, after having, at sundry times and in divers manners, spoken in time past by the Prophets, he hath, under the Christian dispensation, spoken to mankind by his own Son. Never, in any age or nation, did he leave himself without a witness in the consciences of his intelligent creatures; but his successive revelations of himself, and particularly with regard to the inestimable gift of his Son, for the redemption of a sinful CHRIST. OBSERV. No. 300.

and perishing world, proceeded step by step, waxing brighter and brighter, to the perfect day.

"At sundry times," says the Apostle. Thus, in paradise, he addressed our first parents after their fall, pointing out a remedy for their sin and misery, in that "Seed of the woman who should bruise the serpent's head." Thus, in the times of the patriarchs, he spake to Abraham, disclosing to him, that in him should all the nations of the earth be blessed; by means of the promised Messiah, who was to spring from him, and "whose day Abraham saw, and was glad." Thus again, under the Mosaic dispensation, he revealed to Daniel the time, and to Isaiah the manner, of his birth; to Micah, the place of his nativity; and to several of the Prophets, with more or less clearness, his Divine nature, his incarnation, his righteousness, his sufferings, his obedience unto death for the sins of mankind, and the glories of his mediatorial kingdom, as the Conqueror over every enemy, and the Ruler in his church, which he should purchase with his own blood.

"In divers manners" also, says the Apostle. Thus, it is declared that in those ancient times, "God speaketh in a dream, in a vision of the night, when deep sleep falleth on man; then he openeth the ears of men, and sealeth their instruction:" and again, by a voice from heaven, of which several instances are recorded in the sacred writings: and again, in some mysterious manner, by what was called Urim and Thummim, in which way David and others inquired the will of God; but more frequently perhaps by direct impressions on the minds of his servants the Prophets, who spake and wrote as they were moved by the Holy Ghost.

But still, the light, though diffused through various channels, and sufficiently bright for the purposes for which it was intended, was not seen in its full splendour till the Sun of Righteousness arose upon

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our benighted world. But, "God hath in these last days spoken to us by his Son," who "hath brought life and immortality to light by his Gospel." All that prophets foretold, or types prefigured, respecting the redemption of mankind, has now been accomplished. A revelation has been made to us of the will of God, and the means of salvation, not in emblems and shadows, but in the plainest declarations of " Him who spake as never man spake;" not through the medium of inspired prophets or Levitical priests, men of like passions with ourselves, but through a Prophet who taught by his own Divine authority, and a Priest who offered up his own spotless sacrifice for our transgressions. The Apostle insists forcibly throughout this Epistle, upon this distinguishing glory of the Christian dispensation. In the very verses, for example, which follow our text, he urges the infinite power and majesty of this heavenly Messenger. He points out his personal glory; the dignity of his offices; the riches of his mercy; and his mediatorial exaltation. Of the first, his personal greatness, his eternal Godhead, he says, that he was "the brightness of the Father's glory, and the express image of his person;" according to his own declaration, "He that hath seen the Son, hath seen the Father" from which fundamental truth of Christianity, the Apostle goes on to shew, that not only was Christ superior to Moses, but to the highest of all created beings; "For unto which of the angels said he at any time, Thou art my Son; this day have I begotten thee;" but unto the Son he saith, Thy throne, O God, is for ever and ever." Of the dignity of his offices, the Apostle says, that "God hath appointed him to be heir of all things;" that by him "he made the worlds;" and that "he upholds all things by the word of his power." Of the riches of his mercy, by which, even in his state of suffering upon earth, he shone forth in unrivalled glory,

Thirdly. Such, then, being the proofs that God has spoken to us; and such being the exalted character of the medium through which he has addressed us, even his own co-equal Son; it is most important that we should inquire into the nature of the communication which he has been graciously pleased to make to us. It was for no slight cause that the Son of God took upon him our nature; and "being found in fashion as a man, humbled himself unto death, even the death of the cross." He came to us, as guilty and perishing creatures, to teach us our alienation from God; and to work out, and to make known, and to apply to us, a redemption adequate to all our necessities. These things were not indeed unknown, in greater or less degrees, to holy men of old, by means of the successive revelations made to the world: but this Divine Messenger gathered to one point all the scattered rays of truth, adding to them much that was obscure before; and not only thus teaching mankind, and also exhibiting to them his all-perfect example, but atoning for their sins by his own blood, and purchasing for them the gift of his Holy Spirit, that they might truly turn unto God, and obey him in the Gospel of his Son.

Every part of the revealed word of God is true, and all its disclosures are of unspeakable moment;

to renew us by his Holy Spirit, and to make us his children, and heirs of an inheritance of joy and glory, that fadeth not away. Through him he commands us to live a new and holy life; being redeemed by his blood, and purified by the imparted graces of his Holy Spirit. Let us then listen to, and obey, his invitation. If, says the Apostle, "he that despised Moses's law, died without mercy, of how much sorer punishment shall he be thought worthy, who hath_trodden under foot the Son of God; and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of his grace?" See then that ye refuse not him that speaketh: hear, and your souls shall live:" "seek ye the Lord, while he may be found; and call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon."

Tothe Editorofthe Christian Observer.

I QUITE agree with your correspondent A. B. C., that the remark so often made in Good-Friday sermons, that on the very day and hour of the crucifixion, the Paschal Lamb was being offered, a striking type of the great Antitype on Calvary, is not borne out by Scripture. Our Lord celebrated the Passover on the Thursday; and I think it abundantly clear, that he did not do so by anticipation, but at the appointed time. Still, the apparently (certainly not really) discrepant statements in the Gospels, are not so satisfactorily adjusted as might be wished, by the arguments urged by your correspondent. There is another hypothesis, not mentioned by him, which may deserve notice, as at least shewing, that the determination of questions

of minute ancient date is subject to so many circumstances of variation, that we must not wonder, if, from our imperfect knowledge, we sometimes meet with difficulties of this nature in our critical investigations into the sacred writings, which may perplex us, though without at all weakening our belief in the truth of the infallible page.

The festival commenced on the evening following the fourteenth day of the month Nizan. The day preceding was called the Preparation of the Passover; and during it no leavened bread might be used: hence, the fourteenth might be called the first day of unleavened bread, because the Passover began in the evening. The fifteenth day also might be equally called the first day of unleavened bread; since, according to Jewish calculation, the evening of the fourteenth was the beginning of the fifteenth, on which day the Jews began to eat unleavened bread. Some slight difference of calculation also might occasionally occur in determining the exact moment of the new moon, so as sometimes to make it in effect a day earlier or later; and such a difference it has been conjectured did actually exist in the time of our Lord; our Saviour, with one part of his countrymen, celebrating the Passover one day before the Pharisees. Even in the present advanced state of science a calenderical difference of opinion recently occurred in determining Easter, the Prayerbook rules and the Almanack makers being a week at variance. It is not necessary for the present purpose to prove, that this is the true solution of the apparent discrepancy in the Gospel narrative; it not being of essential importance to determine the point; but the very possibility is sufficient to shew every reflecting person the folly of urging difficulties of this kind, as an argument against the correctness either of the sacred Scriptures or any other ancient writings.

C. D.

Tothe Editorofthe Christian Observer.

I SEND you a copy of the address of Miles Coverdale to the reader, prefixed to his translation of the Bible, thinking it may prove an acceptable document for the Christian Observer, from its antiquity, from the useful matter contained in it, and from its peculiar accordance with the circumstances of the present times. Coverdale was a man of great piety, diligence, and learning, and was most deservedly advanced by King Edward VI. to the see of Exeter. His Bible was first printed in 1535. It was the first English Bible allowed by royal authority, and the first translation of the whole Bible printed in the English language. His views and plans in the execution of his arduous work will be best seen from the following address, and need not therefore be anticipated. There were two subsequent impressions, in 1550 and 1553, which are all the editions which are known to have been published. It was on occasion of the first printing of this translation, that the royal injunction was published for providing in every church a copy of the whole Bible, both in Latin and English, to lie open for the perusal of the public.

The late Apocryphal controversy having called special attention to the early translations and editions of our English Bible, it may be proper to observe, that Coverdale, in his remarks on the value of the different books of Scripture, enumerates only the canonical books. He says nothing of the merits of the Apocrypha. J. A.

Miles Coverdale to the Christian Reader.

Considering how excellent knowledge and learning an interpreter of Scripture ought to have in the tongues, and pondering also mine own insufficiency therein, and how weak I am to perform the office of a translator, I was the more loth to

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meddle with this work. standing, when I considered how great pity it was that we should want it so long, I called to my remembrance the adversity of them, which were not only of ripe knowledge, but would also with all their hearts have performed that they begun, if they had not had impediments; considering (I say) that by reason of their adversity it could not so soon have been brought to an end, as our most prosperous nation would fain have had it; these and other reasonable causes considered, I was the more bold to take it in hand.

And to help me

herein, I have had sundry translations, not only in Latin, but also in other languages, whom, because of their singular gifts and special diligence in the Bible, I have been glad to follow according as I have been required. But, to say the truth before God, it was neither my labour nor desire to have this work put in my hand; nevertheless it grieved me that other nations should be more plenteously provided for with the Scripture in their mother tongue, than we in ours; therefore, when I was instantly required (though I could not do so well as I would), I thought it yet my duty to do my best, that the Scripture might wholly come forth in English.

Whereas some men think now the many translations make division in the faith, and in the people of God; that is not so, for it was never better with the congregation of God, than when every church almost had the Bible of a sundry translation. Among the Greeks, had not Origen a special translation? Had not Bulgarius one peculiar, and likewise Chrysostom: beside the Seventy interpreters, is there not the translation of Aquila, of Theodotian, of Symmachus, and of sundry others? Again, among, the Latin men, thou findest that every one almost used a special and sundry translation; for in so much as every bishop had the knowledge of the tongues, he gave