the latter, according to my hypothesis, being the Yam Suph, or Red Sea, of Scripture, which was crossed by the Israelites.*

On this sketch is marked the commencement of the route of the Israelites, in accordance with each of the hypotheses above-mentioned, and it will thereby be perceived, that if the Gulf of Suez be regarded as the subject of the miraculous passage, a circuitous direction must be given to the line of march, in order to explain how, a short time after having crossed the sea, "they removed from Elim, and encamped [again] by the Red Sea." + On the assumption, however, that it was the Gulf of Akaba which was crossed by the Israelites, it will be evident that it was not on account of any deflection in the line of march, but from a bend in the coast-line itself, that they were again brought to the sea-shore, whilst fleeing (as they may well be conceived to have done) in a direct line away from Mitzraim.

Upon this latter assumption also, there will be no difficulty in establishing the position of the wilderness of Shur, "which is before Mitzraim, as thou goest toward Assyria,"§ to have been to the northeastward of the extremity of the Gulf of Akaba; whilst the localities of Marah and Elim|| may also be approximately determined, as lying between that point and the subsequent encampment by the sea.

When the Israelites had thus again reached the Red Sea, the immediate intentions of the Almighty with respect to their route, would

The outline of the above sketch is taken from the map of Egypt in Mr. John Arrowsmith's London Atlas, recently published, in which the Gulph of Akaba is laid down upon the authority of Rüppell.

t Numb. xxxiii. 10.

Exod. xv. 22. Or of Etham, (Numb. xxxiii. 8.) If any value could be attached to the mere coincidence of names, the fact of the existence of a Wady Ithem at the north of Akaba (see Burckhardt's Travels in Syria, p. 511) might be important.

S Gen. xxv. 18.

Exod. xv. 23, 27; Numb. xxxiii. 9.

appear to have been accomplished, since we learn, that "God led them not through the way of the land of the Philistines, although that was near;* for God said, Lest peradventure the people repent when they see war, and they return to Mitzraim; but God led the people about through the way of the wilderness of the Red Sea."+ and the journey from thence by the way of Horeb and Mount Sinai as far as Kadesh, on the confines of the promised land, would have been in almost a direct line; for it is evident, from many portions of Scripture, (see especially Exod. xxiii. 20-23; xxxiii. 1, 2; Numb. x. 29; xiii. 1, 2, 30,) that the people, but for their own unwillingness to enter Canaan, might have " gone up at once to possess it." Nor was it, indeed, until after their refusal to do so, that the Almighty uttered the denunciation, "Because all those men which have seen my glory, and my miracles, which I did in Mitzraim and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice, surely they shall not see the land which I sware unto their fathers;" and they were commanded again to "turn and get them into the wilderness by the way of the Red Sea,"§ when, and not before, their wanderings properly commenced.

It is not now my intention to proceed further in tracing the "journeys in the wilderness," but I hope to have, ere long, an opportunity of doing so. In the mean time, I will venture to express my sincere belief that what I have advanced will in no respect be found to disagree with the particulars of the sacred narrative, but that, on the contrary, it will aid in its elucidation, and tend to the removal of many difficulties which have attended the commonly received interpretation of it. I am, Sir, your very obedient Servant, CHARLES T. BEKE.

London, 14th April, 1835.

ON BAPTISM.

MR. EDITOR,-Your correspondent "D. I. E.," in (I think) your February number, will be pleased to hear that the plan proposed by a former correspondent, relating to the administration of baptism, and generally adopted by himself, has been successfully pursued in other parishes where the population far exceeds that of his own.

In my own parish, which contains between 1500 and 1600 souls, my plan is to hold a public baptism every sixth Sunday, after the second morning lesson; and as the ceremony occupies about twenty minutes, the lecture which is appropriate to the occasion is confined to about

At the period of the Exodus, the Philistines (or Caphtorims) appear to have obtained forcible possession of the southern portion of Canaan," from Sihor, which is before Mitzraim, even unto the borders of Ekron northward;" (Josh. xiii. 3; Deut. ii. 23;) whence it would have been impossible for the Israelites to go up straight out of Mitzraim into the promised land without at once passing into the territories of that warlike people.

+ Exod. xiii. 17, 18.

Numb. xiv. 22, 23.

§ Numb. xiv: 25.

the same space of time, by which arrangement, the congregation is not detained beyond the usual hour. I am happy to say that I have reason to believe the plan is becoming popular in the parish, and it certainly does afford the best possible opportunity for bringing forward and explaining the Divine rite, as well as, I hope, for increasing the solemnity of the service, and leading people of all classes to reflect on its importance.

I have lately proposed, through the District Committee with which I am connected, the printing of the " Form of Baptism" in a large type, which may be put into the hands of the sponsors at the font, and secure a greater attention being paid to the service than we now generally witness.

I beg to remain, Mr. Editor, your obedient servant, R. V. March 24th, 1835.

COMMUNION WITH THE CHURCH OF ROME.

MR. EDITOR, I not only "forgive" ALPHA for calling in question one of my positions, but thank him for giving me the opportunity of explaining it.

All I meant by breaking off from the communion of Rome was, that the church of England did, at the Reformation, reject, as ALPHA expresses it, the usurped supremacy of the Bishop of Rome. As this supremacy is a point of the Romish faith, to reject it was to break off from that communion; and the object of my former letter was to shew that, on such separation, one of the churches only could lay claim to the name catholic, and that the modern notion of a number of churches who do not communicate with each other being all catholic, merely because they have true orders, was wholly unknown to the primitive church.

I am sorry to be obliged completely to dissent from ALPHA where he says that the Romanist's "defective celebration of the eucharist will not warrant us in refusing to communicate with them when we are in those countries where the authorized pastors adhere to the Roman communion." It appears to me, that since our Lord instituted a sacrament, which consists in his disciples receiving bread and the cup consecrated into his body and blood, any church which declares the reception of one species sufficient, and gives but one, decatholicizes herself, and therefore renders communion with her a schismatical act. I say this even on the supposition that there is a valid consecration in the Roman communion, though this I consider another modern error. The primitive doctrine was, that the invocation and descent of the Holy Ghost was necessary to consecration, and that his influence is not vouchsafed for this purpose save in the one communion of the "catholic and apostolic church."

A SCOTTISH CATHOLIC PRIEST.

WANT OF CHURCH ROOM.

SIR,-The attention of your readers has been forcibly called to the scarcity of churches. Notwithstanding the number which have been built within the few last years, it is manifest that certain parts in the vicinity of London are still miserably destitute; and, in a former number, your correspondent" Clericus" states, that Liverpool is comparatively well off in respect of church room, and yet there is not accommodation for one-sixth of the inhabitants.

Cannot some method be devised by which this lamentable deficiency may be forced upon the notice of the public? "The Incorporated Society for Promoting the Enlargement, Building, and Repairing of Churches and Chapels" has great claims upon the members of the establishment, but how meagre is the support it obtains. The list of subscribers mentions many liberal donations, but, I believe, there are not three hundred annual subscribers to the Parent Society, and the district committees are few in number. There must, I hope, be many who, though their means may not allow them to contribute largely, would willingly give their yearly subscription, if the claims of the society were only made more prominent. Attempts should be made to form district committees in every diocese, and surely such attempts would not be altogether in vain. Well-known friends to the church, and those who are already members of the society, might be applied to and requested to advance its interests in their respective neighbourhoods, and, if necessary, circulars might be prepared for their use.

And is not a Church-building Society of another kind wanted-one that could give assistance in cases in which the Incorporated Society cannot aid? There are places so poor that the inhabitants, however willing they may be, cannot of themselves raise a sum sufficient to entitle them to assistance from the Incorporated Society.

If the members of the church will not give their money to promote the cause of religion, they have good reason to fear that a curse will cleave to their riches. "Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days."James, v.3. Let them make to themselves friends of the mammon of unrighteousness by retrenching their superfluities to relieve the spiritual wants of those who are growing up in ignorance of their Maker, and who are perishing for lack of knowledge. If they who will not give liberally according to their means, in such a cause as this, should hereafter be stripped of their worldly possessions by those who have been without religious instruction, they will read their sin in their punishment. It behoves Christians to follow the example of Him, "who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich," (2 Cor. viii. 9.) May these considerations influence the mind of S. C.

CHURCH BUILDING.

SIR, Dr. Chalmers, who, I think, knows more, and has written better on the ecclesiastical state of great towns than most people,

maintains the absolute necessity of forming such an establishment as may, "by a sufficient multiplication of parishes, pervade the whole mass of society;" and argues that by such means alone can the established churches of the united kingdom be preserved. "Let each family," he says, "be provided with a church so near that they may enjoy the stated ministrations of a clergyman; and each clergyman provided with a territory so moderate, that by his week-day movements he may ply the attentions of Christianity and kindness, with frequent reiterations, upon all the families."

For the effecting of this a scheme has been commenced in Glasgow for building 20 new parochial churches, to hold 1000 people, at a cost of 2000l. pounds for each church; investing 20007. in proper securities for an endowment. The plan is, to build four churches in each year, and thus complete the whole number in five years, and to assign a district of 3000 souls to each church. The whole cost being estimated at 80,000l., it is hoped that 400 persons might be found to subscribe 2007., payable in five instalments of 401. a year. The hope is rather sanguine, but is grounded on the following calculations :-İn the city and suburbs of Glasgow there are 40,000 heads of families, 4000 of whom are thought capable of affording 2007.; and of the 4000 capables, it is thought that one-tenth, or 400, might be found willing to subscribe 2007.;-22,1007. has been subscribed, and the scheme is going on. Could not something of the same sort be attempted in London, and other great towns? Of the thousands, and tens of thousands, that are sent abroad to convert Hindoos, and Caffres, and South-Sea Islanders, and negroes, could not some be kept to convert our heathens at home? Ought not the children to be fed first, and the aliens afterwards? With respect to the necessity of economy in church building, and attraction in preachers, you seem, by your interjectional notes, to sigh at the expression of my opinions on the subject; and I do not mean that I would not make churches as handsome as my means would afford, but that I had rather have plain brick churches than none at all; and still further than this, I would rather have four plain brick churches than one decorated stone one. As for attractive preachers, the people now will not go to church to a man whom they cannot hear, or whom they cannot understand when they do hear him.* They ought to go, no doubt, to say their prayers, but they are entitled to an intelligible exposition of the word of God. When the old woman told Crabbe, the poet, that she really could not go to his church, because she could not hear a word he said, he gave her half-a-crown, and said she was quite right to go where she could hear; and, whether right or wrong, people will go to the chapel if they cannot hear or understand what the minister says to them in the church. Let us, therefore, build plenty of churches and schools, and put good and faithful ministers into them, and the great towns may still be Christianized, and "sedition, privy conspiracy and rebellion, false doctrine, heresy and schism" be "minished and brought low." Your obedient servant, CLERICUS.

Does Clericus" mean by attractive a man who can be heard and understood? Would that attractive preaching, for which there is such a demand, fostered by too many clergy, meant nothing more !-ED.