Thanks for the use of Wharton's and Pitt's Virgil. All the Syrens sing in his lines, but the JOYFUL SOUND is no where heard. Was the ear of our soul tuned aright, there would be more music in this one sentence from the King of heaven, "I have called you friends," (John xv. 15.) than in all the Iliad and all the Æneid. I am ever and affectionately yours, &c.

LETTER CXLVIII.

Weston-Favell, Sept. 20. 1755. DEAR SIR,You threaten to put my patience to the trial, by a very long letter of scriptural criticisms. I shall only reply, O that my patience may support all other trials with the same complacency and cheerfulness, as I am persuaded it will support itself under this! Your observations I very much value, and take a singular pleasure in reading. The Lord Jesus enable you to multiply them, and me to profit from them! and help us both to love his holy name, ever more and more!

I am entirely of your opinion with regard to the worth, the inestimable worth, of the present life; especially when there is a comfortable prospect of being useful in our generation. This state affords the only opportunity of doing good to immortal souls. The dead serve not their Lord in the work of the gospel. The living, the living only, are intrusted with the precious office of turning sinners from darkness to light; therefore the living should value this distinguished prerogative at a high rate. Perhaps you think that I was the writer of Mr Burnham's life. From a question proposed to me very lately by a clergyman, I fancy that others think the same ;* but I neither was the author, nor do I know the author's

name.

I have sent you the third edition of Theron and

* Mr Hervey was solicited to write the preface to Burnham's Pious Memorials, which he complied with as an act of compassion to the widow, who thought his name might promote the sale of the book for her benefit. See this preface, Vol. V.

Aspasio: you will observe, that I have made some alteration in Dialogue xvi. and that I still adhere to my first opinion with regard to faith. I assure myself you can bear with me, though I should continue, in this particular point, to vary somewhat from your way of thinking. I shall be truly glad and thankful, if you will examine me with the rigour of a critic, and muster up against my doctrine the strongest objections you can conceive; for I do earnestly wish, and frequently pray, that not any notion of mine, but the holy truth of God may prevail. You will also observe, what advantage I have made of your remark on Vitringa's interpretation of Isaiah xxx. 18. I shall expect your animadversions on Mr Marshall with eagerness; and though he is my counsellor, my comforter, and my favourite, I trust I shall not be blind to his faults, nor refuse to see his mistakes. May the wisdom of Heaven guide, direct, and teach, dear sir, your affectionate and obliged friend, &c.

LETTER CXLIX.

Weston-Favell, Oct. 23. 1755. MY DEAR FRIEND,-I HAVE received, and am very much obliged for your remarks on Mr Marshall's treatise of Sanctification. They are truly judicious; and several of them command my assent. You will wonder to see, how strongly I have recommended this book in the second volume of my Theron and Aspasio. It has been eminently blessed to my own soul: there is no religious treatise I read, which does me more good. Pray be so kind as to execute what you proposed. Shew me how Mr Marshall's method may be improved; for I would gladly tread in his steps, on this account, as well as on others, that I may have an opportunity of acknowledging his mistakes, and cautioning my reader.

Downhame's Christian Warfare, against the devil, the world, and the flesh, I will immediately endeavour to procure. I should be glad if you would point out other excellent books. I am sometimes

asked to give a friend or a student a catalogue of the most excellent authors, (particularly of religious authors). To do this, seems to be a valuable piece of service, especially as it is so unhappily neglected by the conductors of our youthful studies.

Your last paragraph is particularly kind and obliging; but however your benevolence may regard and represent it, I shall always esteem and acknowledge it as a singular favour to receive your critical observations; in which, as in the threads made of silk and gold, there is always a most agreeable mixture of learning and devotion.

Pray what do you apprehend to be the meaning of St Paul, 1 Cor. ix. 26. x as adnλws. Dr Doddridge translates the passage thus: " Not as one who is to pass undistinguished.". In the same chapter, verse 23. another difficulty occurs, va ovfxoivwvos autɣ yevapexi. 1 Cor. xii. 31. Ζηλέτε δε τα χαρίσματα τα κρείτονα, Dr Doddridge understands as a reprehension, not as an encouragement. He translates the words, "Ye contend earnestly about the best gifts ;" and interprets the clause, "envying, and, it may be, detracting from the superior endowments of others." Is this right? See chap. xiv. 1. I am at some loss to make out the propriety of To na wv xupoygapov, Col. ii. 14. How is the hand-writing of ordinances said to be contrary to us? The ceremonial law, which I suppose is meant by doyur, was not contrary to, but promotive of the comfort and peace of the Jewish worshippers. The moral law indeed spoke terror, and nothing but terror, to impotent man.

But

the law of sacrifices and washings brought the glad tidings of atonement and purification, which must be very consolatory. What is the precise signification οι εξαλειψας, ηρχεν, προσηλωσεις ? Do they refer to any usages customary and current in those times?

Let me now submit to your examination, a very singular criticism or two of Father Houbigant's. On Isa. ii. 22. he says, "Non dubitamus, quin fuerit olim scriptum, 'HUA NESHEB BENEMAH BU,' Nam

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altitudinem flatu dejicit. Homo, cujus spiritus est in naribus ejus, est ipse filius hominis, Messias, de quo in toto hoc capite vaticinatur Jesaias. Quem Messiam Judæi, nisi violare timent, monet eos non impune laturos. Quia Messias, homo factus, volvit naribus ventos et tempestates, quibus ipsorum et urbem et rempublicam sit eversurus." Again, chap. iii. 10. he says,AMODU 'AMODU ZADOK: "Plerique, post Vulgatum, dicite justo, qua interpretatione peccant dupliciter. Nam 1. legitur ZADOK,' justus vel justum, non LEZADOK,' justo. 2. Parum ad rem terribilibus minis, quæ antecesserunt et quæ sequuntur, interseritur iste sermo ad justum habitus. Nobis satis est ASEKU' proATEDU.' Nempe erat futurum, ut Judæi justum ligarent, Romanisque vinctum traderent.' "His version is, “ Alligant justum, qui bonus est." You will begin to think that our author is extremely fond of the spiritual sense, and desirous to find Christ or Christian sentiments in every place. But he is seldom (however it has happened in the aforecited texts) liable to err on this side of the question. Hear what he remarks on Isa. xxxiii. 24. "OIN BETHNES HAHUNESHEB TOM HELAH.' Agitur præda exercitus Assyriorum, post eorum fugam, dividenda inter eos, qui vicinis in locis habitant. Nihil ad eam prædam iniquitas: Nihil etiam ad antedicta, qui habitat in ea. Nam ea, de qua habitatione dicatur, nescitur. Nihil denique ad rem TI HEL,' ægar sum. Non promiserat Deus, nullos fore in regione ægrotos, aut in lecto jacentes tum, cum dividenda esset præda. Sed omnia plana et commoda erunt, si pro HELETH' legas' BELITHI,' prohibitus sum; si pro BETH BEM,' in eis, si denique pro OIN' legas ODEN,' prædam suam,KESHA KOM HASHEB DOM KOLIAH SHEBEN IASEK LEKUBEL.'

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Non dicet vicinus, prohibitus sum; populus qui habitabit apud eos, tollet prædam suam. Quibus verbis prænunciatur, prædam de Assyriis fore tantam, ut omnes licentiam habituri sint prædandi, et abducendi domum prædas suas."

Hos. vi. 3. "UBEDOH' et cognoscamus. Parum commode cognoscamus, ubi sequitur, et persequamur cognitionem. Propterea non dubitamus, quin Osee scripserit REKUODAH' et conveniamus, ut deinde apte veniat, et sequamur, sive curramus ad cognoscendum Dominum." The next verse he thus translates: "Quid faciam tibi, Ephraim, quid faciam tibi Juda, ut adsit vobis misericordia, velut matutina nubes, et ut res quæ mane effunditur? Certe ego, quod volui, feci prophetis tuis; interfeci eos per verba oris mei, et ex judiciis de te meis lux orietur." He changes HOBETU' into HESOTU.'

I was not a little puzzled about Jer. xviii. 14. Houbigant, according to his custom, first alters, then interprets; thus he would read the passage: "UDE

MU KEDOS MOM UBMESHON AM LEBBANON SHUDSHELEG TOSEK TOZEB GUZELUM.' An deserit calx

pætram, vel nix Libanum? An relinquant aquæ scaturientes defluxus currentium aquarum?"

When you have leisure and inclination for critical studies, I shall be greatly obliged for your opinion on these points; as I am for your very friendly and very solid defence of me in the London Magazine. May the King of saints prosper the works of your pen, and return the acts of your kindness into your own bosom! Let me once more beg of you to direct me to the most improving books you have met with. No longer ago than yesterday a young clergyman, whom I had never seen before, made me a visit, and attended a lecture which I gave my parish in Weston church on a Wednesday evening, at seven o'clock. An amiable gentleman truly! He seems mighty well inclined; wonders that his brethren do not make edifying subjects, such as justification, and sanctification, the favourite topics of their discourse. Now I do not know what more substantial service I could do such a person, than to recommend to his study some proper books. The tidings therefore of a judicious evangelical author, with a little sketch of his character and distinguishing excellency, might be a blessing to others, and a blessing to myself. A