which separated the Israelites from all other nations, and exposed them to reproach. They required them not to till their ground once in seven years; and every fiftieth year, to give liberty to their slaves, and to restore mortgaged lands to their original proprietors. They commanded all the males thrice a-year to repair to the place of solemn worship, and thus leave the country open to the invasion of their enemies." Is it credible that these laws, so contrary to human policy, would have been adopted by any nation as the rule of their civil and political constitutions, on the ground that they were the work of their ancient legislator, and had been observed by their fathers, and handed down from generation to generation, unless this had really been the case? or, that the books in which they were contained would have been acknowledged as an inspired record, if they had been merely the fabrication of an impostor? In short, there is a manifest impossibility that the books of Moses could ever have been received as genuine by his countrymen, unless they had really been written by him, and been published in his own lifetime. THE TWO TRIUMPHS. (From "Stories of the Primitive Church," by Ir was a winter's day; not cold, bleak, and snowy, like a winter's day in England, but mild and sunny; for it was the winter of an Eastern clime-almost as beautiful as the summer of a colder country. The rays of the morning sun gleamed faintly on the dis tant sea. They danced more brightly on the sparkling waves of the proud River Orontes; and they were reflected, in dazzling splendour, from the domes and palaces of the gorgeous city near its banks. Glorious, indeed, was that city of Antioch, and well worthy was it to be called the Queen of the Eastglorious, with its magnificent temples and shrines richly adorned with gems and gold-glorious, with its stately arches and long colonnades, its gilded roofs, and palaces furnished with every luxury. Sloping from the city down to the river side, was the Daphne, as it was called-a space of four or five miles, planted after the manner of a park, with trees, chiefly laurel; and sprinkled with the villas of the more opulent citizens. Even in winter it looked fresh and green; and a pleasant sight it was to the eye, tired with the glare and magnificence of the lordly town. At all times the scene was beautiful, but on the day of which I am speaking-a day in the year A.D. 107-its beauty was increased by a pageant such as Antioch had not beheld for many years. The streets were strewn with boughs and flowers; the houses were decked with hangings of the brightest colours; and the people were crowding together, with eager faces, to gaze on a sight more splendid than they could ever expect to see again. The Emperor Trajan of Rome was going to make war upon the Parthians a far-distant nation; and on his way to their country he intended to enter Antioch in triumph. This was the day fixed for his coming, and it was still early morning when he arrived at the gate of the city. First in his train came a number of persons play ing on instruments of music, which made the air resound with proud and joyous melody; then followed thousands and thousands of soldiers, with their bright armour flashing in the sunshine, and with wreaths of green ivy round their helmets. In the midst of these was the Emperor himself. He was seated on a lofty car, covered with rich ornaments; and he wore a robe of purple, and bore a crown of gold on his head. Thus he moved slowly on, through the principal streets of the city, to the palace prepared for him; while the sweet sounds of the music were drowned by the shouts of the people, and while from every part ascended the smoke of incense and perfumes. This was the triumph of the power and glory of the present world; and a stranger, looking only at the outside of the pageant, might well have deemed it a splendid and a joyful sight. the signs of care upon the face of the Emperor; and But one who looked deeper could have perceived he might likewise have noticed tokens of fear and discontent among many of the persons who seemed loudest in their mirthful vociferations. the crowd, and the glare of imperial splendour, in a Nor was this all. Far away from the noise, and more obscure and retired part of the city, were a band of men, who, with deep and thrilling anxiety, had been expecting the Emperor's arrival. They were Christians; and from the splendid Heathen sovereign-splendid in the triumphant glory of this world they anticipated persecution and torture for the sake of their religion. The bishop of the Church of Antioch at that time was Ignatius, the disciple of St John, the last surviver of the apostolic college; and, doubtless, both he, and his clergy, and his people, spent much time in prayer to God, that he would either preserve them from all danger, or would strengthen them to endure whatever he should call them to suffer. Almost the first act of the Emperor, after his arrival, was to inquire into the state of religious affairs at Antioch. Ignatius hearing this, hoped that, by risking his own life, he might be the mean of preserving the Church committed to his charge. He therefore boldly entered the presence of Trajan. As soon as he appeared, the Emperor thus addressed him : "What an impious spirit art thou! both to trans gress our commands and to entice others, to their ruin, into the same folly!" Theophorus," replied Ignatius, "ought not to be so described; forasmuch as all wicked spirits are far departed from the servants of God. But, if tho callest me impious because I am at war with evi spirits, in that respect I own the justice of the charge; for, through the inward support of Christ, the heavenly King, I break effectually through all their snares. "Pray, who is Theophorus ?" asked Trajan. "He," replied Ignatius, "who has Christ in his breast." "And thinkest thou not," asked the Emperor, "that the gods, who fight for us against our enemies, reside in us also?" "Thou mistakest," said Ignatius, "in calling the demons of the Gentiles by the name of gods. There is only one God, who made heaven and earth, the sea, and all that in them is; and there is one Jesus Christ, his only begotten Son-whose kingdom be my portion!" "His kingdom, do you say?" exclaimed Trajan, "His kingdom who was crucified under Pilate? "His," replied Ignatius, "who crucified my sin with its author, and who has put all the fraud and malice of Satan under the feet of those who carry him in their heart." "Dost thou, then," asked the Emperor, "carry within thee Him who was crucified ?"" GERMANY-THE NEW CATHOLIC CHURCH. "I do," answered Ignatius; "for it is written: I dwell in them and walk in them." Thus ended the dialogue; and Trajan, finding that he could not force Ignatius to renounce his faith, condemned him to be sent to Rome, and there to die a cruel death-namely, that he should be thrown to the wild beasts, for the entertainment of the people. Thus wantonly, and for the savage amusement of a brutal mob, did Paganism shed the blood of the saints as water. Trajan has been much lauded for his good qualities; but what can we think of a prince who could condemn an innocent person to be torn limb from limb, that the Roman populace might be thus entertained? and what can we think of the Roman populace, that could be amused and gratified by so horrid a spectacle? Yet such is human nature, when unchanged by grace, and when unrestricted by pure religion. Winter passed away, and spring came, calling out the young flowers, and clothing the trees with fresh leaves; then followed the hot summer, with its harvest; and then succeeded the pleasant autumn, with its grape-gathering and vintage-these, too, had passed by, and winter was come again, when Ignatius arrived at Rome. A day was soon fixed for him to suffer. Very early in the morning the rolling of chariots was heard in all parts of the city; and the footsteps and voices of numberless people crowding along the streets sounded like the deep murmur of the sea. A little later there was a silence as of death in all the alleys and suburbs; but the principal streets were filled with multitudes all pressing the same way. Men, women, and children were there, dressed in their holiday apparel, and with pleased and eager faces, as if they were anticipating some joyous and merry sight. But here and there might be seen persons looking grave and sorrowful, who appeared to mingle in the crowd almost against their will. Still, as if fascinated, on they went; till at length, by noon, the rolling of wheels, the trampling of horses, and the voices and footsteps of passengers had died away in the streets, and had left thein silent and empty. But there was no silence where the crowd were now gathered together. This was in the amphitheatre-a building that enclosed a large space of ground, all around which were circular rows of seats, rising one above the other to a great height. The lowest of these was divided, by a strong fence, from the open space beneath, which could be entered in different places, by passages constructed under the rows of seats. And here were now come together thousands of people-the noble and the rich-the poor and the mean-women as well as men-a disgusting total of Roman brutality, to behold the cruel games and barbarous executions which were to be shown that day. The spectators being assembled, the door of one of the passages was soon opened, and several men were brought in, who, for the amusement of the degraded and inhuman crowd, were obliged to fight until several of them were killed; nay, if one were only wounded, and had not by his prowess given the savage monsters satisfaction, they would themselves deliberately give the well-known signal that his adversary should put him to death. After this, another door was opened, and several wild beasts were let out, to tear one another to pieces with their fangs and their claws. When the mob of patricians and plebeians, male and female, had been satisfied with these barbarous sights, their love of blood required something still more highly seasoned; and the virtuous Trajan, celebrated by Pagan writers for his clemency and good qualities, had carefully provided that their appetite should not be disappointed. 425 A third door was now opened, toward which the eager eyes of every spectator were instantly turned. Forthwith appeared a venerable old man. After a moment's pause, he walked, with slow but firm steps, to the middle of the amphitheatre. There he stood alone, with his eyes raised to heaven. A feeling of surprise, perhaps almost a feeling of reverence, came over the sanguinary multitude, as they gazed upon Ignatius; for he it was who now stood before them. And truly he stood, not like a criminal sentenced to a cruel and shameful death, but like a conqueror about to receive his crown. A few of his friends had come with him from Antioch, and were now among the people. Doubtless their minds went back to the time when, a year ago, the Emperor had made his triumphal entry into their city; and they thought how mean and how poor was that gaudy pageant, in all its outward pomp and beauty, when compared to the triumph which they were now about to behold. That was the triumph of earthly power, and riches, and pride this was the triumph of faith in Jesus Christ! For a short space Ignatius remained standing in silent prayer, awaiting calmly what manner of death he should suffer. In a few moments a fierce lion was let loose into the amphitheatre. Ignatius did not stir or shrink. His countenance did not change. He still showed the same holy trust and courage. The lion rushed furiously upon him, threw him to the ground, and devoured him before the eyes of the assembled multitude! His friends were afterwards allowed to come and take away his bones, which they carried back with them to Antioch, where they buried them outside the gate of the city leading toward the Daphne. Ignatius had tarried awhile at many places, on his way from Antioch to Rome; and we may well believe that his friends, on their return, stopped in the same places, and related to the Christians with whom he had conversed there, how God had been glorified in his martyrdom. We may well believe that (in the words used by one of them in writing of him) they gave thanks together for "that high-souled martyr of Christ, who trod under foot the devil, and who completed the course which he had devoutly wished to run in Christ Jesus our Lord; by whom, and with whom, all glory and power be to the Father with the blessed Spirit for ever. Amen." GERMANY-THE NEW CATHOLIC CHURCH. FOURTHI ARTICLE. Ir was manifestly impossible that the events we have been speaking of could pass over in silence. The fanaticism of priests and people has been roused. The pulpit has resounded with the wildest appeals to the passions, or ignorance, or superstition of the people; while from the press a host of ultramontane productions has appeared, denouncing the reformers, and ali but instigating to deeds of vengeance. We presume that our readers have been already made aware of the late breaches of the peace at Posen and Leipsic, and we do not deem it necessary further to refer to what has already appeared in the public journals of this country. Suffice it to state, that blood has been shed, and that on several occasions the lives both of Ronge and Czerski have been in eminent danger. Meanwhile, they both continue their labours indefatigably, and seemingly with increasing success. A spirited resistance has been shown in Leipsic against the manifesto of the minister, declaring the New Church illegal. Contradictory reports are circu State in the affairs of the Church in Protestant Germany has been so baneful already, as in reality to have left scarce a vestige of independence in the Church, which has in many things become, in a truly Byzantine sense, the creature of the State. We rejoice at the movements that are now being made to awaken the Church there to a sense of its true spiritual character, and to the exercise of the spiritual functions that flow from it as the body of Christ, which he has redeemed and made free. The present movement we watch with increasing interest. and earnestly hope that, in so far as it is of God and not of man, it may be kept free from whatever would thus compromise its high character and holy obliga tions! lated as to the intentions of the Prussian Government. According to one account, the leaders of the movement are to be confined to preaching in their respective parishes; while, according to another, the Government were resolved to adhere to their position of strict neutrality. We rejoice to notice that, by a late enactment of this Government, the old Lutherans who refused to sanction the union of their Church with the Reformed, and who, in consequence, have had to submit to a great deal of hardship and persecution, have been at length formally recognised as a Church, with the full guarantee of legal privileges. Of late a movement of a different kind has sprung up in Prussia, in one of the most revolting exhibitions of Rationalism which Germany has yet witnessed. We shall unfeignedly rejoice if it prove the occasion of directing the attention of the good men in the Church to the sin of having thus fellowship with unbelievers. A beginning has taken place, and one of the clergy of Halle (Wislicenus) has been tried by the consistory, and suspended. No doubt can be entertained of his final deposition. The king had been personally appealed to on the matter, and declared his determination to allow justice to take its course with a man who had so grossly violated his ordination vows, at the same time assuring him that the way was open for him to found a new sect. By later accounts, the meetings of this party in Berlin, under Pastor Uhlich of Pommete, have been suppressed by law; but if the former statement be correct, this must rather have been on the ground of their being public meetings, than meetings for reli-point of view, is over, and has been succeeded by the gious purposes. From such opposite quarters has the religious peace of Prussia been disturbed. Having formally sanctioned the legal privileges of the old Lutherans, and also done everything to discountenance this last ebullition of Rationalism, the probability seems, that the Government will be greatly guided in their measures by the prevailing tendency which will soon be found to characterize this new movement; and we entertain little doubt that, should it eventually be proved to be in the main an evangelical movement, so far from opposing it, they will countenance and support it. To this the Government is virtually committed, not merely by their whole policy for some years, which has been to discountenance Rationalism, but especially by the overt act of the king, in placing himself at the head of the Gustavus Adolphus Society, thereby constituting himself virtually the Protestant chief of Germany. We may here merely state, in a single sentence, that the object of this society is to maintain poor Protestant congregations in Catholic countries, especially Bavaria and Austria. It has already about four hundred branches in all parts of Germany, and is at present the great rallying-point of the Protestant cause. As matters stand at present, nothing can be more harassing than the embarrass ment in which the New Church is placed from the policy of the Continental Governments; and it is earnestly to be hoped, that they may beware of placing themselves in such a position to them as would degrade a free religious movement under the secularity and temporizing influences of the kingdoms of this world. The interference of the But while these movements have been going on, let not our readers suppose that the Catholic Church has been looking on idly and unconcerned. Nay, so far from this being the case, it has been with it as it was at the time of the Reformation; for as then the soldiers of Loyola, "the bodyguard of the Papacy," were sent forth to rally the Church's forces which were scattered and staggered by the onset of Luther and the Reformers; so now, too, a similar re-action has been produced, and as the battle-field is the old one, so the opposing forces on both sides are the same. The revival of Protestantism has led to the revival of Popery. The old allies of the Church are again in the field, and every country of Europe can now tell of Jesuit diplomacy. The sluggishness and deathlike monotony of the past century, in a spiritual new life and energy breathed into systems which seemed like to die of atrophy or silent decay. The shock of the French Revolution has been overcome. Under its tornado-like fury the eternal city itself was dismantled. The occupant of the chair of St Peter, unable, like his great predecessor, by the mere majesty of his presence and sanctity of his office, to make the barbarian conqueror refrain from touching one stone of the Holy City, was led a poor captive to a solitary prison. The times are now changed. The infidelity of France has not been found a match for the superstition of Rome. And now those levelling doctrines which were carried over the Alps, and desecrated the temples of Italy, and parodied the creed of the apostles into a blasphemous adoration of Napoleon, have themselves been gradually giving way before the silent progress of those very opinions which then they would have laughed to scorn, or punished as opposed to the rights of man. France herself now can testify that the Vatican and Propaganda were more than a match for Robespierre and Napoleon! But let us turn to Germany. Here, too, the same game has been playing. The open patronage of infi delity under Frederick the Great, has been followed by the as open patronage of what are, in the main, evangelical opinions. Infidelity there still exists in abundance, in the Church and out of it; but even it has been obliged to give up its old alliance with the frivolity of Voltaire, and has partaken of the spirit of earnestness that characterizes all the movements of the age. And now as to Popery. It has not, as before, to fear the scoff and scorn of men. It, too, is POETRY-THE VOICE OF PSALMS. 427 confirms us as to the rapid advance of the movements. "Yet it moves." Since these papers were begun several additional secessions have taken place among the clergy. Thirty clergy in the diocese of Constance have been petitioning for extensive reforms in the Church; and also in the upper part of the Rhine, in Alsace, under the French Government, the excitement is represented as general among clergy and laity. A meeting of the Reformers of Southern Germany was to be held this month at Stuttgart, at which Ronge was to be present. How much to be deplored is it that he still speaks of the movement as one for mental freedom! a different thing from what it was under such a Pope as Leo X., or such a king as Louis XVI. Especially in the tract of country where the events of the Holy Coat have been taking place, it is now full of zeal, and energy, and enterprise. The same spirit that led to the institution of the order of the Jesuits is busily at work. The bishops are exercising a far stricter surveillance over the clergy, and the clergy over the people. Far greater attention is being paid to the instruction in the universities and in the clerical schools and gymnasia. The hostile press is denounced from the altar. Old ceremonies are being revived with new pomp. Pilgrimages are the order of the day; for, notwithstanding the results of the late exhibition at We have but one word to add in conclusion. We Treves, but a few weeks have elapsed since Cologne have already cautioned our readers against passing a sent forth its twenty thousand individuals on an eight hasty judgment as to this movement. We have shown days' pilgrimage, to pay their devotions to some won- something of the double character which it bears, der-working image of the Virgin. As the expression and we must beware of expressing our sympathy of these doings, may be regarded the formation of a with so much of it as, it is feared, savours little of the society on the Rhine, which has evidently been sugges- truth as it is in Jesus. Every event is plainly teachted by the Gustavus Adolphus Society, for supporting ing us that now-a-days superstition has a deeper hold the cause of Protestantism in Catholic countries. As of human nature than infidelity; and thus what may be the warrior-hero of the Reformation gave his name to at present interesting as a secession from Rome, may the one; so, in like manner, this new Catholic society afterwards become a scandal to all religion whatever. has received its name from one of the great defenders Over such opposition the enemy must eventually of the Romish faith-San Carlo Borromaeo. He triumph; and Romanists may anew attempt, by an apwas born in 1538, became Archbishop of Milan, and peal to this very case, to make out infidelity to be the there signalized himself by his zeal in advancing the child of Protestantism. To Protestants, this wretched interests of the Papacy. During his lifetime he was sophism needs no reply; but it is incalculable how the confidential adviser of the Pope, and especially successfully such things are made a handle of to congave proof of his diplomatic powers in directing the firm the faith of Catholics themselves. Accordingly, deliberations of the Council of Trent. He led an wherever such false sympathy is shown, there is a austere life, and was indefatigable in his attention great danger of such a perversion being made of it. to everything, civil or ecclesiastical, by which the ascendency of the Church could be secured. He was canonized in 1616. Churches to San Carlo are common in Italy; and the celebration of his birthday in the church dedicated to him in the Corso of Rome, is the occasion of one of the grandest festivals of the Church-the Pope and Cardinals always attending. One great object of this Borromäus Society, is, by the circulation of cheap literature, in the shape of tracts, journals, reprints of standard books on controversy or devotion, &c., to leaven the minds of the population with ultramontane principles, and counteract the influences now at work, as weakening the hold which the Church has upon them. The same thing is true of Bavaria and Austria; and so striking is the revival that has taken place, that ordinary travellers perceive the great change which a few years have produced. To take but one instance from the former country. But a few months have elapsed since the king was desirous that the Protestant clergy of the Synod of Ansbach should be held guilty of treason for remonstrating against their grievances; and this, while but shortly before he sent a letter to the Bishop of Wurzburg, declaring his wish that the clergy be brought up in the principles of the good Bishop Sailer. He has, moreover, inflicted a severe blow on Protestantism, by removing Dr Harles, one of the best of the German divines, and an active supporter of all evangelical movements in Bavaria, from his professorship in Erlangen. Such, then, is the state of matters while we write. Notwithstanding all obstacles, every day's intelligence But we have also said enough to show that there are far higher and holier influences at work. Here our course is plain. A solemn duty lies on all Protestants to lend a helping hand, or at least to give them the benefit of their prayers. Let us trust that the time is at hand when a large reinforcement will be made to the true Church of many of those who hold the truth in the love of it, and who are not led away by the vain doctrines of men! The times are so like the days of Luther, that it seems almost like the dream of the warrior over the old battle-field, with the old companions in arms by his side-the same foe in his front-the same cause at issue in the fight. History seems to repeat itself; and there are historical parallels between ages as well as individual men. Let us take courage from the impressive lessons of the past; and confident as to the result, and relying on the arm of the Lord of hosts, let us fight the good fight, using only the armour and weapons of him who is the Captain of our salvation! THE VOICE OF PSALMS. BY THE LATE JOHN BETHUNE. (Never before Published.) J. N. THE Curfew's solemn toll had rung, Which rose in accents sweet and clear, The woodland echoes near, which gave Mingled in that sweet strain there was To Him whose love prolong'd their days- And ring around the throne supreme Until the cottage psalm at last, Where heaven and earth in chorus meet? BIBLE RIVERS AND LAKES. NO. III. BY THE REV. J. W. TAYLOR, FLISK AND CRIECH. Arnon-Jabbok-Kishon. Or the seven streams which send their waters into the Dead Sea, the ARNON, second to the Jordan, claims our notice. This stream rises in the mountains of Gilead, follows a south-west course, and falls into the Dead Sea. In its progress, it forms the north boundary of Moab, dividing that country from the Amorites. It served as a line of protection to the Moabites from the all-conquering arms of Israel; for the Lord had given commandment, saying, Thou shalt not "distress the Moabites, neither contend with them in battle; for I will not give thee of their land for a possession." The land of Moab is spoken of in Scripture under the appellation of Ar (Deut. ii. 9); and this river, being the chief of its streams, may thence have borrowed its name. In the poetical style of the Bible, which often speaks of particular countries under the names of their most celebrated rivers, we find the Arnon thus used in reference to Moab. Isaiah, in describing the calamities of Moab, repre sents "her daughter at the fords of Arnon, as a wandering bird cast out of her nest." The nobles of Moab are designated as "the lords of the high places of Arnon.”* In speaking of Moab, we are naturally reminded of the desolations which prophecy had pronounced against her. The destruction of the cities of Moab is the burden of the prophet's predictions. "The spoiler shall come upon every city, and no city shall escape. Give wings unto Moab, that it may flee and get away for the cities thereof shall be desolate, without any to dwell therein." In furnishing an account of Moab, the modern traveller gives nothing but an unvaried account of ruins. Heaps of rubbish mark the places where once stood her proud and flourishing cities. in On the same side of the Jordan as the Arnon, flows the JABBOK. This river is about thirty feet in width-deep and impetuous in its current. It passes through a fertile and picturesque country-the rich pasture-grounds of the tribe of Gad-and swells the Jordan with its waters. On its banks the oleander and plane tree, the wild olive and almond, grow rich profusion. Between this brook and the Arnon lay the territories of Sihon, king of Heshbon. Refusing to let the people of Israel pass through his land, this prince was the first to experience that no arms can resist those who fight under the banner of the Lord; and his name swells those songs of triumph which celebrate the glorious marching of God's own people to the promised land: "Who slew famous kings; For his mercy endureth for ever: For his mercy endureth for ever." The banks of the Jabbok witnessed Jacob's singular struggle, when, having sent all his company across the brook, and preparing to follow, he encountered his mysterious visitant, and wrestled with him until the breaking of the day.-Gen. xxxii. 24. Shall we, with some writers, suppose that this contest with the angel took place in a dream or symbolical represen tation, and that, laying himself down after importunate prayer, prolonged during the night, the patriarch in a vision engaged in this wondrous struggle? or, subjecting human wit to the literalities of the Word, shall we not rather receive the narrative simply as it is given us-that, in the appearance of a man, the Lord Jesus did meet with the patriarch on the banks of the Jabbok, in the stillness of the night, and after a corporal manner did wrestle with his servant? Probably, as the angel retired when the day was a-breaking, thus intending that the conflict should be • The modern name of the Arnon is Modjeb. |