the destruction of their sons, yet not daring to bewail the calamity; for fear overcame grief, and suppressed the emotions of natural affection: and as, when men stand on the beach and behold a shipwreck, they are in much pain, and yet are unable to approach the wreck and deliver the sinking crew, so by the soldiers, as by a stormy sea, were these mothers delivered from approaching their children (and attempting) to deliver them: they were even afraid to weep for them. Conceive then how unspeakable, how immense is the loving kindness of God, how much it exceeds all description; for here the affront has been offered to one of the same nature as ourselves, and that only in one single instance, and not to his face he was not present, he neither saw nor heard-yet not one of the offenders has obtained pardon; but with respect to God it is quite the contrary, inexpressible is the disparity between his nature and ours: the offence is every day repeated, and in his very presence; he both sees and hears it; yet has he not sent down his lightning, nor commanded his sea to overflow and drown the offenders, nor the earth to cleave asunder and swallow them up; but he bears all with patience, and engages to pardon the offenders if they will only repent and promise to do the like no more: well may

we

now exclaim (Psalm cvi. 2), "Who can express the noble acts of the Lord, or shew forth all his praise?" How many have not only thrown down the images of God, but also trampled on them! for when you strangle an obnoxious person, when you strip and drag him along, you then (deface and) trample on the image of God, for hear what Paul says (1 Cor. xi. 7), "A man ought not to cover his head, forasmuch as he is the image and glory of God;" and again what God himself says (Gen. i. 26), "Let us

It is scarcely necessary to say that he alludes to throwing down Theodosius's

statues.

make man in our image, after our likeness." If you say that man is not of the same nature (or essence, sola) as God, what is this (to the purpose)? no more is the brazen statue of the same nature as the emperor, yet they who presumed (to dishonour it) have suffered [capital] punishment; so, if men are not of the same nature as God, as assuredly they are not, yet they are called his image, and for the sake of that appellation ought to have been respected, whereas you, for a little money, trample upon them, strangle them, drag them about, but to this day have suffered no punishment for it whatever. Let it be admitted that some change for the better has taken place (among us); nevertheless, I declare beforehand, and testify, that, should this cloud blow over, and our usual carelessness of life continue, we shall suffer more grievous calamities than any we are now in expectation of: and even now I am not so much afraid of the emperor's finger as of your impiety; for a supplication of two or three days' continuance is not sufficient to obtain our pardon (or to excuse us), there must be an entire change of life: we must depart from iniquity, and maintain a uniform course of piety and virtue ; for, as the sick, if they do not uniformly observe the regimen prescribed to them, derive no benefit from a self-denial that lasts but three or four days, so, sinners, except they be reclaimed permanent-ly, gain nothing by a few days of abstinence and devotion: for, as he that washed himself is never the better if he wallow in the mire again, so he that repents for three days and then returns to his former course of life, has effected nothing. Wherefore, let us not now behave in this (insincere) manner, as we have repeatedly done on similar occasions; for, when alarmed by earthquakes, or distressed by famine and drought, we have often reformed for a few days, and become more temperate and humble, and then re

lasped into our former state, which is the reason that these (calamities) have befallen us. But though not before, let us now at last persevere in piety and moderation, lest we should stand in need of some new judgment; for was not God able to prevent what has happened? however, he permitted it for this reason, that by the fear of a fellow-servant he might reclaim those who despise himself and reduce them to some degree of sobriety: and let no man object to this, that (the judgment has not fallen on those who needed it), that many of the guilty have escaped, and many of the innocent have suffered; for this I often have alleged, not only in the present sedition, but also in other similar circumstances; and what reply shall we make to the objection? that, though the person taken was not an accomplice in this sedition, yet he had at some former time committed another sin more heinous, so, not having repented, he suffered the punishment due to it on the present occasion; for this is usual with God. When we sin, he does not immediately inflict punishment, but omits and defers it to allow us a certain definite time to repent in; but if, because we have escaped the punishment of a sin, we imagine it is pardoned, and therefore slight and disregard it, we shall hereafter be assuredly caught as in a snare when we least suspect it.

This is so ordered, to the end that our escaping punishment might not make us bold and confident in our impenitence, knowing that we are (likely) to fall (at some future time), when we are not expecting it. Wherefore, if you commit sin and escape punishment, do not think lightly of it, my beloved brother, but be the more alarmed on account (of your present impunity); knowing that God can easily retaliate upon you whenever he pleases, and has only deferred it, to give you an interval to repent in. Let us then no more say, such an innocent person suffered, and such a guilty one escaped; for,

that innocent person when he suffered, paid the penalty of other sins, and that (guilty) person who has escaped now, will, if he repent not, be caught in some other snare. If we are duly affected by this consideration, we shall never forget our own sins, but being in constant alarm-trembling lest punishment should overtake us-we shall retain a quick and lively recollection of them; for, in general, nothing brings a sin to remembrance more than the infliction of some judgment; which is manifest in the case of Joseph's brethren, for thirteen years after they had sold that just man, when they were apparently in imminent danger, then they remembered the sin, and said to one another, We are verily guilty concerning our brother Joseph; you see how this alarm reminded them of their transgression: when they committed the sin, they did not perceive [the guilt of] it; but when they were in immediate expectation of the punishment, then they remembered it. Wherefore, bearing all these things in mind, let us reform and amend our lives; and, before we are delivered from the present dangerous crisis of our affairs, let us make piety and virtue our business and our study. In the mean while, I wish to charge you with three (specific) precepts, to be diligently performed during the present fast: Speak evil of no man-count no man for an enemy-wholly abstain from the evil practice of swearing; and as, whenever we hear that a tax to a certain amount is to be levied upon us, every man goes home and calls together his family and confidential servants to consult with them, by what means he may be able to discharge (his share of) the impost, so let us do respecting these (three) spiritual demands and injunctions: let every one retire to the bosom of his own family, and, calling his household together, say, This day a tribute has been imposed upon us, a tribute of a spiritual nature, such as may afford us some relief in our

present calamity, a tribute which will make those who discharge it not poorer than they were before but richer beware to count no man an enemy; speak evil of no man; and swear not at all: let us consider, let us contrive, let us consult together, how we may discharge these demands; let us apply our utmost diligence and zeal let us remind one another (of our engagements) let us reprove one another (when we fail in performing them), lest we depart [EKEL, I presume into the other world] thither in debt, and, desiring to borrow of others, meet with the fate of the foolish virgins, and come short of eternal salvation.

If thus we regulate our lives, I here pledge myself to you, and undertake to promise, that there shall be some remission of the sufferings, and deliverance from the troubles that now oppress us, and, what is more than all, fruition of the blessings of the world to come. I ought indeed to set before you a complete system of duty; but I think the best mode of reforming is this,-to receive the commandments one after another, and, when some are performed, then to proceed to others: for, as a husbandman, when he proposes to cultivate a field, digs it all up in successive portions, and by those means arrives at the conclusion of his task, so we also, if we lay down this law to ourselves, that we will, during the present Lent perform rigorously the three (above-mentioned) precepts-for the purpose of transmitting along with this (particular) good habit a (general) watchfulness-shall proceed to other precepts with greater facility, and, arriving at the very summit of divine philosophy, shall live with a good hope in the present life; and, in that which is to come, stand before Christ with much confidence, and attain joys unspeakable-which may we all attain, through the grace and goodness of our Lord Jesus Christ, by whom and with whom be glory unto the Father, with the Holy Spirit, now and for evermore. Amen.

Tothe Editorofthe Christian Observer.

IT is frequently objected against the especial providence of God, in continually sustaining the order of the material and intellectual world, that it is improbable he should create a work so imperfect as to need a constant attention to it, when he could have created a system, and impressed it at first with an impetus which would continue uninterruptedly to cause it to pursue its ordained course. A machine well constructed, it is objected, will, if required, after receiving its first moving force, continue its motion without further attention to it, for hours, or days, or weeks; how then should the great Architect of nature construct a machine less perfect than the work of one of his creatures?

Such an objection strikes at the foundation of the Christian faith: it would render prayer useless, and the intercession of Christ unavailing. In the hour of distress, the afflicted would have no hope in Divine aid, no deliverance but the grave. The true Christian may find, indeed, that such an objection has no effect on his belief; for he feels the internal evidence for the truth of the revealed doctrine of God's providence, and says from experience, "I love the Lord, because he has heard my voice and my supplication; because he hath inclined his ear unto me, therefore will I call on him as long as I live." He remembers the times when, fearing the approaching storm, he has prayed to his Almighty Protector, and has seen the clouds disperse, and a fair horizon again gladden his eyes.

But the objection requires further to be answered on its own grounds, as a subject on which our reason may be justly exerted. The argument of the objection supposes, that it is a greater effort, so to speak, for the Almighty to give a constant attention to his works than to create them at first so as to need no further attention; but this is founded

on the restricted notion of estimating the works of the Deity by the measure of time. With Him this distinction can have no existence: a thousand years are with the Lord as a day, and a day as a thousand years. With Him an eternal now includes all that with us is distinguished by past, present, and future. The development of his purposes

to man has an order in the succession of events which apparently depend on contingent causes, but which, with Him, are but parts of that whole which, in his infinite mind, he has willed. Under this consideration the objection loses its force, by identifying continued at. tention with primitive creation.

Another notion contained in the objection is, that it causes the Deity a degree of labour, as it were, to superintend the works he has created. It was the philosophy of Epicurus, by a feigned veneration, to compliment away his gods, and totally deny their providential care, lest the trouble of it should impair their uninterrupted state of bliss. But when we consider that there can be no necessity that compels the Deity to any action, his own bliss can alone, as far as we can comprehend, actuate his motives. Nothing to him is a work of labour, for omnipotence is his essential attribute. The same power that forms an atom, creates a system: the same intelligence that gives an insect its vitality and instinct, forms a seraph and upholds him in the execution of the high behests of his Creator. The consideration of the omniscience of God brings the mind to the conviction, that every thing in the creation is an object of his notice: his omnipotence gives the assurance, that all creation is equally within the range of his Almighty energies. Addison justly observes, "He cannot but be conscious of every motion that arises in the material world, which he essentially pervades; and of every thought that is stirring in the intellectual world, to every part of which he is intimately united."

These considerations may not only be useful in answering the objection of the infidel; but they tend to raise the mind when, depressed under a sense of its insignificancy, it says, "What is man that thou art mindful of him; and the son of man, that thou visitest him?"

The especial providence of God might probably be clearly shewn in the history of every man, if all the circumstances of his life could be known. It might be seen that dangers foreseen and unforeseen had been averted, and that blessings unmerited and unexpected had frequently been bestowed.

The providence of God, both in material and spiritual concerns, is one of the especial doctrines of revelation. As the gift of the Saviour was particularly the promise of the Old Testament, so is the gift of the Holy Spirit the great promise of the New. The consolation of the mind that finds its ignorance, is in the promise of that "wisdom that comes down from above;" of the soul that feels its weakness, in the promise of the strength of the Lord being made perfect in that weakness. The Christian rejoices that he is called on to "be careful for nothing, but in all things by prayer and supplication, with thanksgiving, to make known his requests to God."

No objection brought against this doctrine, when fairly examined, in any degree tends to overthrow it. The attributes of the Almighty, prove not merely its probability, but its necessary existence; revelation expressly declares it: and the experience of mankind fully confirms it. W. M.

Tothe Editorofthe Christian Observer. In the present age, when biblical learning is much extended, and the Scriptures are more critically read than formerly, there is great need to guard against conjectural emenda. tions, unless made with great care, and on the strongest grounds. From

instances of a want of sufficient caution in this respect, the works of the learned Bishop Horsley, are not entirely free. In his " Biblical Criticism," he proposes, in two places, to read "Peniel" for Bethel" (Gen. xxxv. 15 and 16), under the idea that the appearance of God related in the preceding verses, being at the time when Jacob's name was changed, was not at Luz, but by the ford Jabbok. "And to this place Jacob gave the name, not of Bethel, but of Peniel." This emendation involves the difficulty of the repetition of the appearance at Peniel, which had been before so fully related, which the Bishop endeavours to remove, by supposing, that, after "having brought the history of Jacob to his settlement at Bethel, where the patriarch continued till he removed into Egypt (a supposition which, I think, we shall prove to be incorrect), he goes back to mention some facts which he had omitted." Now, if we imagine that God appeared to Jacob at Bethel a second time, "when he came out of Padanaram and blessed him," (Gen. xxxv. 9,) confirming to him the name of Israel, which had been given him at Peniel, all the difficulty is removed, and we may refer the relation in verses 11-15 to the former

appearance at Bethel. "For God had said unto him," &c. See chap. xxviii.

"Again," the Bishop continues, "when Jacob removed from Shalem to Bethel, it was in consequence of a command from God to go and dwell at Bethel, ver. 1. Surely then he journeyed not from Bethel after he arrived there." From the circumstance (chap.xxxvii.) of the patriarchs feeding their father's flock at Shechem, the Bishop is of opinion that Jacob removed not from Shalem to Bethel, till after Joseph was sold into Egypt. This argument is invalid; for we are told expressly, that "the sons of Jacob went to feed their father's flock in Shechem;" and that Jacob resided at Kirjath-arba, and not at Shalem, from the death of Isaac to

the time of Joseph's departure is placed beyond all doubt by ver. 14. "So he (Jacob) sent him out of the vale of Hebron, and he came to Shechem," where Jacob had purchased a parcel of a field. It is evident then, that having left Shechem and Bethel, and buried Rachel at Ephrath, the patriarch visited his aged father at Hebron, and remained there till his removal into Egypt. "Now Jacob dwelt in the land of his father's sojournings."

even;

N. N.

Tothe Editorofthe Christian Observer. In the rendering of the third verse of the eighty-fourth Psalm, our translators have introduced the word " "Yea the sparrow hath found her an house, and the swallow a nest for herself, where she may lay her young; even thine altars, O Lord of Hosts, my King and my God." This appears to change the sense of the passage, and even to render it unintelligible; since we know that it would have been accounted an intolerable pollution of the temple of God to have suffered birds to fly about within it; and so far was the altar from being a place of security where the timid bird might safely build her nest, that we find extraordinary care was taken to prevent their alighting at all upon the sanctuary; for which purpose a kind of gauze of silver network was extended over it, so constructed that if a single bird rested upon it, it would ring a number of bells and frighten itself away. And indeed throughout the Scriptures, where the extremity of desolation is threatened upon any idol altar, it is said, that it shall become the favourite haunt and abode of birds. This difficulty is avoided, and the connexion and spirit of the passage preserved, if for "even" were substituted "so is," a change which the Hebrew evidently demands. The transition would then be most natural: "As is her nest