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ILLUSTRATIONS OF SCRIPTURE Evidences. sought in vain, was at length discovered by means of inscriptions; but the key to these mysteries, so long

THE MONUMENTS OF EGYPT,

BY THE REV. JAMES TAYLOR, ST ANDREWS. Of late years a very remarkable and interesting class of contemporary records has been brought to light and deciphered, affording most valuable testimony to the authenticity of the Mosaic history-we refer to the monumental sculptures and inscriptions of Egypt. The walls of the temples, palaces, and sepulchres, which abound in such numbers in Egypt, are completely covered with sculptures, representing the battles, sieges, and victories of the successive monarchs who ruled over that country, and delineating, with every appearance of minute fidelity, the everyday life of the people-their pursuits and trades

open.

their amusements and labours-their feasts and funerals their public processions and their religious ceremonies. All these sculptures were accompanied by hieroglyphical inscriptions, supposed to be explanatory of the scenes depicted. But these sacred characters had long remained an inscrutable mystery. Their origin, object, and meaning, were all enveloped in the profoundest darkness. Conjectures there were, indeed, in abundance on the subject, but their contradictory character showed how little confidence could be placed in their accuracy; and the mysterious inscriptions remained a sealed book, which no man could While matters were in this position, the abetters of infidelity, like birds of evil omen, who love the darkness, were peculiarly active, and looked with eager expectation to the deciphering of these hieroglyphic legends, as certain to afford conclusive proofs of the falsehood of the Mosaic history. "They called upon those huge and half-buried colossal images, and those now subterranean temples, to bear witness to the antiquity and early civilization of the nation which erected them. They appealed to their astronomical remains, to attest the skill, matured by ages of observation, of those who projected them. More than all, they saw in those hieroglyphic legends, the venerable dates of sovereigns deified long before the modern days of Moses or Abraham. They pointed in triumph to the mysterious characters which an unseen hand had traced on those primeval walls, and boasted that only a Daniel was wanted to decipher them, to show that the evidences of Christianity had been weighed and found wanting, and its kingdom divided between the infidel and the libertine! Vain boast! The temples of Egypt have at length answered their appeal, in language more intelligible than they could possibly have anticipated; for a Daniel has been found in judicious and persevering study. After the succession had been so long interrupted, Young and Champollion have put on the linen robe of the hierophant, and the monuments of the Nile, unlike the fearful image of Sais, have allowed themselves to be unveiled by their hands, without any but the most wholesome and consoling results having followed from their labours."*

Various approaches were made by different philosophers towards the deciphering of the hieroglyphic Wiseman's Lectures, vol. ii., pp. 61-62.

a large block of black basalt, termed the Rosetta Stone. This celebrated monument, which had lain for ages under ground, was accidentally disinterred by the French army in digging the foundation of a fort French frigate, was brought to England and deponear Rosetta, and, having been captured on board a sited in the British Museum. This interesting relic bears three inscriptions-one in Greek, one in hieroglyphics, and a third in the common writing of the country, which is in good measure an abridgment or running form of the hieroglyphics.* In the Greek version of the inscription there occur the proper names Alexander and Alexandria; and two groups of characters were found closely resembling each other, and occupying a corresponding position in the hieroglyphic inscription. The word king occurs twentynine times in the Greek version; and as there is only one word which occurs so often in the hieroglyphic inscription, it was concluded that these two must correspond in their meaning. Ptolemy, occurs fourteen times in the Greek; and an The proper name assemblage of characters is found in the hieroglyphic inscription, agreeing in frequency with this name, and generally occurring in passages corresponding in their relative situation. The merit of these ingenious discoveries belongs to our learned countryman, Dr Thomas Young; and the key to the monumental legends having thus been at length discovered, his investigations were greatly extended and improved by Messrs Champollion and Bankes, Sir G. Wilkinson, Lord Prudhoe, and other distinguished writers.

One portion of these interesting investigations is worthy of being related in detail, in order to show the manner in which the knowledge of this ancient mode of expressing ideas was obtained. In the island of Philae an obelisk was found by Belzoni, and afterwards brought to England by Mr Bankes. It had originally been placed on a square pedestal, bearing be a petition of the priests of Isis, residing at Philae, a Greek inscription, which, on examination, proved to addressed to King Ptolemy, to Cleopatra his sister, and to Cleopatra his wife. There was good reason to believe, therefore, that as the inscription on the base expressly referred to these royal personages, the hieroglyphic inscription on the obelisk itself would bear their names also. On examination it was found that in the midst of the inscription there were two rings, enclosing certain hieroglyphic characters joined together. One of these groups presented the same characters as were engraved on the Rosetta Stone, no fewer than fourteen times, and had there been satisfactorily shown by Dr Young to represent the name ring would, as a matter of course, contain the name Ptolemy. Supposing this to be correct, the other of Cleopatra. The comparison and analysis of these two names is in itself so curious, and in its results so important, that we may give a brief extract from the letter of M. Champollion to M. Dacier, in which he first announced his discovery.

This custom of affixing inscriptions in various languages,

intended only for one country, which might be frequented by strangers, illustrates and explains the reason of Pilate's commanding an inscription to be placed over our Saviour's cross, written in letters of Greek, and Latin, and Hebrew.

MOSLEM RESIGNATION.

"The first sign of the name of Cleopatra, which represents a kind of quadrant, and which ought to be the letter K (C), should not occur in the name of Ptolemy, and it is not there. The second, a crouching lion, which should represent the L, is identical with the fourth of Ptolemy, which is also an L. The third sign is a feather or leaf, which should represent the short vowel E. Two similar leaves may be observed at the end of the name of Ptolemy, which by their position must have the sound of E long. The fourth character represents a kind of flower or root, with its stalk bent downward, which should answer to the letter O, and is accordingly the third letter in the name of Ptolemy. The fifth is a sort of square, which should represent the letter P, as it is the first in the name of Ptolemy. The sixth is a hawk, which should be the letter A. That letter does not occur in the Greek name Ptolemy, neither does it occur in the hieroglyphic transcription. The seventh is an open hand, representing the T; but this character is not found in the name Ptolemy, where the second letter T is expressed by the segment of a sphere. The author thought that these two characters might be homophonic; that is, both expressing the same sound: and he was soon able to demonstrate that his opinion was well founded. The eighth sign or mark seen in front ought to be the letter R; and as that letter does not occur in Ptolemy, it is also absent from his hieroglyphic name. The ninth and last sign, which ought to be the vowel A, is a repetition of the hawk, which has that sound in the sixth."

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tains would cast great light on the history and manners of the ancient Egyptians, and especially on the Biblical narrative. From the earliest ages there had been a close connection between God's chosen people and the "land of marvels," as Egypt is termed by the "father of history." "So intimately connected," says Wilkinson, "are Egyptian history and manners with the scriptural accounts of the Israelites, and the events of succeeding ages relative to Judea, that the name of Egypt need only to be mentioned to recall the early impressions we have received from the study of the Bible." Abraham, the "father of the faithful," "went down into Egypt to sojourn there," because of the grievous famine that prevailed, and received from the reigning Pharaoh* presents of "sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." The splendid administration of Josepht-the sojourn of the Israelites in Egypt during several centuries-the remarkable events which attended their departure from the house of bondage-the marriage of Solomon to the daughter of the Egyptian monarch-the invasion of Judea by Shishak during the reign of Rehoboamthe overthrow and death of Josiah in battle against Pharaoh-necho, at Megiddo-and the alliance between Zedekiah and Pharaoh-hophra, which led to the downfal of the Jewish monarchy, were all events of great importance to the welfare of both countries, and likely, therefore, to find a place in their national records. Nor have these expectations been disappointed. We find in this portrait gallery, if we may so speak, of the Egyptian monarchs, sculptured images of all the Pharaohs mentioned in the Sacred Scriptures, from the Pharaoh who made Joseph ruler over all the land of Egypt, down to the perfidious Hophra whose treachery brought about the destruction of Jerusalem; together with a delineation of their wars and conquests, arts, sciences, and modes of life. An incidental, undesigned, but most valuable proof is thus drawn from witnesses, that cannot lie in favour of the trust-worthiness of those records. These interesting discoveries gave a powerful im- Paintings, numerous and beautiful beyond conceppulse to the investigation of the Egyptian antiquities; tion, as fresh and perfect as if finished only yesterand in the year 1828 a commission was undertaken, day, exhibit before our eyes the truth of what the under the joint auspices of the French and Tuscan Hebrew lawgiver wrote almost five thousand years Governments, for the purpose of examining and ago. The authenticity of the documents of our faith making drawings of the sculptures and inscriptions thus rests not on manuscripts and written records engraved on the monuments of Egypt and Nubia. alone, but the hardest and most enduring substances The celebrated Champollion and Professor Rosellini in nature have added their unsuspecting testimony, of Pisa, were placed at the head of the commission, and, by the memorials which they present of the and with them were associated a complete staff of manners, customs, and institutions of the ancient engineers, draftsmen, and architects. They remained Egyptians, afford a decisive, because an unsuspicious, in Egypt for upwards of two years; and, on their test of the historical veracity of the Old Testament, return to Europe, brought back with them not less and have furnished confirmations of its minute accuthan fifteen hundred drawings, together with a par-racy, which must silence where they do not convince ticular description of every monument in Egypt and Nubia. The precious materials thus accumulated were arranged by Professor Rosellini, and are now in course of publication at Pisa, at the expense of the Tuscan Government.

By these laborious researches the Egyptian alphabet was gradually enlarged, and has at length been completed: so that we are now in possession of the means of deciphering the hieroglyphic inscriptions by which the walls of the monuments are covered, and of perusing the records of the exploits of the successive kings who reigned over Egypt, from the days of Abraham down to the last of the Ptolemies, the successors of Alexander the Great.

The publication of this splendid work has excited intense interest, in consequence of the expectation that the invaluable mass of materials which it con

The Antiquities of Egypt, &c., p. 78.

the most sceptical.‡

*The title Pharaoh has been proved to be identical with that of Phra or Phre, the Sun which is prefixed to the names of the kings upon the monuments.

The name Zaphnath-paaneah, which Pharaoh gave to Joseph, has been explained by Rosellini from the Egyptian language to signify "Saviour of the world."

Preface to Hengstenberg's Egypt, by R. D. C. Robbins, Andover, and Dr W. C. Taylor.

MOSLEM RESIGNATION.

BY JOHN KITTO, D.D.

MANY travellers and historians have informed us of
the remarkable resignation under calamities which
the Moslems habitually manifest, and which is in
some respects well worthy the attention and imita-
tion of those who call themselves Christians. Such
writers have, however, for the most part, failed to
penetrate the real motive of this exemplary submis-
sion to what is judged to be the will of God. They
refer it to a true practical belief in predestination:
and this is true, so far as it goes; but there is some-
thing more than this. Their view is, that affliction
is one of the principal means by which God purifies
the soul, and renders it meet for paradise; and that,
consequently, he who is the most afflicted in this life
is in the highest degree the object of divine favour.
There is, in fact, much in their view of this matter
which brings to remembrance many sentences in that
very portion of Scripture, Heb. xii. 1-11; and in
particular the passage:
"Whom the Lord loveth he
chasteneth, and scourgeth every son whom he re-
ceiveth. If ye endure chastening, God dealeth with
you as with sons; for what son is he whom the father
chasteneth not? But if ye be without chastisement,
whereof all are partakers, then are ye bastards, and
not sons."-Verses 6-3. The author of Islamism could,
however, grasp only part of the Christian idea of the
uses of adversity; but he added another use for it,
which Christianity knows not, but which enters
largely into the views which influence his followers
under sufferings and trials.

Mohammed was too sagacious not to feel the great difficulty under which he laboured in making out how man might be justified before God, under a system which refused to acknowledge Christ as the Saviour of the world. He made a strange patchwork of it, consisting in part of a sort of faith, partly of works and partly of sufferings. Thus sufferings are

made a ground of justification. They are regarded as expiating sin, and as giving a man a claim to the blessings of the world to come; and the claim is held to be greater in proportion to the intensity or long continuance of the afflicted condition. In practice, this feeling is very common among the uninstructed poor of our own country; but to the Moslem it is a dogma-an active and influential article of faith.

The following dicta of Mohammed, and anecdotes

concerning him, will corroborate and illustrate these particulars:

Some one asked him, who were the most unfortunate of men? He answered, "The prophets, and next to them those who approach the nearest to them, in proportion to their eminence. And according to the difference of their degrees, for every one of them there is a calamity. Man is afflicted according to the proportion of his faith, in which, if he is perfect and firm, his misfortunes are severe; but if he is remiss in his religion, misfortune is made light and easy on him, in order that he may not be impatient, and let slip the cord of his faith." This reminds one of Matt. xxiii. 34; 1 Cor. iv. 9, x. 13; Heb. xi. 37, and similar passages.

On another occasion he said: "Verily, the greatness of rewards is with greatness of misfortune; that is, whoever is most unfortunate and calamitous, the when God loves a people, he entangles it in misforgreater and more perfect the reward. And verily, tunes: therefore, he who is resigned to the pleasure of God, in misfortune, for him is God's pleasure; but whoever is angry and discontented with misfortune, for him is the anger and displeasure of God." This is not unlike Prov. iii. 12; Amos iii. 2; Heb. xii. 6-3; James i. 2, 3, 12; Rev. iii. 19.

misfortune in the world, will say, on the day of resurAgain: "Those who are free from calamity and rection, when rewards are given to the unfortunate, Would to God that our skins had been cut in pieces with scissors in the world which we have left." Which suggests a reminiscence of Rev. vii. 14.

All this is very well, and suggests curious coincidences and comparisons. But in the following the erroneous and yet highly-influential view of affliction comes more clearly out. The prophet mentioned diseases, and said: "Verily, when a Mussulman is taken ill, after which God restores him to health, his illness has been a cover to his former faults, and it is as an admonition to him of what comes in future times: and verily, when an hypocrite is taken ill, and afterwards restored to health, he is like a came! the camel did not know, for want of discrimination, which has been tied up and afterwards set free; then why they tied him up or why they let him loose. Such is the hypocrite; but, on the contrary, a momin (believer) knows that his sickness was to cover his faults." To the same effect, but still inore improper, is the following: "When a believer's faults are

many, and he has no good actions to cover them, God sends him affliction, in order that his faults may be hidden thereby."

these peculiar views; and is interesting from the The following beautiful passage is not limited by direct and striking illustration of Psalm xxxii. 35, 36, with which it concludes: "The condition of a Mussulincline to the ground, and then return: they throw man is similar to green corn, which winds cause to erect. Such is a Mussulman: sometimes he is thrown them down once, and again they become straight and down by the misfortune of sickness and weakness, and then again health and strength make him straight and right, till the time of death comes. And the state of the hypocrite is like that of the pine tree, which is fixed firm in the ground, and not affected

by winds or calamities, until it falls to the ground all and vigour, without sickness or weakness-till of a Such is the hypocrite-always in health

at once.

sudden he falls and dies."

THE HOLY LAND.

BETHANY.

DESCENDING and leaving the Jericho road, we came quite suddenly upon Bethany, called by the Aras Azarieh, from the name of Lazarus. We found th ever-memorable village to be very like what we could have imagined it. It lies almost hidden in a small ravine of Mount Olivet, so much so, that from the height it cannot be seen. It is embosom in fruit trees, espe

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cially figs and almonds, olives and pomegranates. The ravine in which it lies is terraced, and the terraces are covered either with fruit trees or waving grain. There are not many houses (perhaps about twenty) inhabited, but there are many marks of ancient ruins. The House of Lazarus was pointed out to us-a substantial building, probably a tower in former days, and selected to bear the name of the House of Lazarus by traditionists, who did not know how else than by his worldly eminence such a man could draw the special regard of the Lord Jesus. They did not know that Christ loveth freely. The sepulchre called the Tomb of Lazarus attracted more of our attention. We lighted our tapers, and descended twenty-six steps cut in the rock to a chamber deep in the rock, having several niches for the dead. Whether this be the very tomb where Lazarus lay four days, and which yielded up its dead at the command of Jesus, it is impossible to say. The common objection that it is too deep seems entirely groundless, for there is nothing in the narrative to intimate that the tomb was on a level with the ground; and besides, it seems not unlikely that there was another entrance to the tomb farther down the slope. A stronger objection is, that the tomb is in the immediate vicinity of the village, or actually in it; but it is possible that the modern village occupies ground a little different from the ancient one. However this may be, there can be no doubt that this is "Bethany, the town of Mary and her sister Martha, nigh unto Jerusalem, about fifteen furlongs off." How pleasing are all the associations that cluster around it! Perhaps there was no scene in the Holy Land which afforded us more unmingled enjoyment: we even fancied that the curse that everywhere rests so visibly upon the land had fallen more lightly here. In point of situation, nothing could have come up more completely to our previous imagination of the place to which Jesus delighted to retire at evening from the bustle of the city, and the vexations of the unbelieving multitudes-sometimes traversing the road by which we had come, and perhaps oftener still coming up the face of the hill by the footpath that passes on the north of Gethsemane. What a peaceful scene! Amidst these trees, or in that grassy field, he may often have been seen in deep communion with the Father. And in sight of this verdant spot it was that he took his last farewell of the disciples, and went upward to resume the deep, unbroken fellowship of "his God and our God," uttering blessings even at the moment when he began to be parted from them. And it was here that the two angels stood by them in white apparel, and left us this glorious message: "This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

GETHSEMANE.

The road to Bethany passes
Master with a kiss.
by the foot of the garden, and the more private
footpath up the brow of the hill passes along its
northern wall. Looking across the Kedron the
steep brow of Moriah and sombre wall of the Haram
with its battlements, and the top of the Mosque
At evening, when the
of Omar, shut in the view.
gates of Jerusalem are closed, it must be a perfect
Our blessed Master must have distinctiv
solitude.
seen the band of men and officers sent to apprehend
him, with their lanterns and torches, and glittering
weapons, descending the side of Moriah, and ap-
proaching the garden. By the clear moonlight, he
saw his three chosen disciples fast asleep in his hour
of agony; and by the gleam of the torches, he ob-
served his cruel enemies coming down to seize him
and carry him away to his last sufferings; yet "he
was not rebellious, neither turned away back." He
viewed the bitter cup that was given him to drink, and
said, "Shall I not drink it "We read over all the
passages of Scripture relating to Gethsemane, while
scated together there. It seemed nothing wonderful
to read of the weakness of those three disciples, when
we remembered that they were sinful men like dis-
ciples now; but the compassion, the unwavering love
of Jesus, appeared by the contrast to be infinitely
amazing. For such souls as ours, he rent this vale
with his strong crying and tears, wetted this ground
with his bloody sweat, and set his face like a flint to
go forward and die. "While we were yet sinners
Christ died for us." Each of us occupied part of the
time alone, in private meditation; and then we
joined together in prayer, putting our sins into that
cup which our Master drank here, and pleading for
our own souls, for our far-distant friends, and for the
flocks committed to our care.

It is probable that Jesus often resorted to this
place, not only because of its retirement, but also
because it formed a fit place of meeting, when his
disciples, dispersed through the city by day, were to
join his company in the evening, and go with him
over the hill to Bethany. And this seems the real
force of the original words, "Hoλλáxis ourxon i
Ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὑτοῦ”“ Jesus oft-
times rendevoused at this spot with his disciples."-
Bonar and M Cha jne's Narrative.

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ETERNITY! O ETERNITY!
IMMORTAL men! are you to spend an eternity in
heaven or in hell? and are you losing yourselves
among the vanities of this world? Will you never
awake? Sleep on, then, and take your rest. But
know you that the mists of death will soon gather
around you. You will be laid upon a dying bed.

Early one morning two of us set out to visit Geth-Time is gone and eternity has come. I see you lying semane. The sun had newly risen; few people were upon the road, and the Valley of Jehoshaphat was lonely and still. Descending the steep of Mount Moriah, and crossing the dry bed of the brook Kedron, we soon came to the low rude wall enclosing the plot of ground which for ages has borne the name of Gethsernane, Clambering over, we examined the sacred spot and its eight olive trees. These are very large and very old, but their branches are still strong and vigorous. One of them we measured, and found to be nearly eight yards in girth round the lower part of the trunk. Some of them are hollow with age, but filled up with earth, and most have heaps of stones gathered round their roots. The enclosure seems to have been tilled at some recent period. corner some pilgrim has erected a stone, and carved upon it the Latin words, "Et hic tenuerunt eum," marking it as the spot where Judas betrayed his

At one

there without a friend to help you in heaven or earth.
I see you cast back your eyes on mis-spent Sabbaths.
-on murdered privileges-on wasted time. You re-
member the calls you once rejected. I hear you cry,
"I had a soul, but prized it not, and now my soul is
gone. Ten thousand worlds for one more year '-
ten thousand worlds for one more Sabbath in the
house of God!" I look a little farther, and I see
the perturbations of the troubled sky. The sign of
the Son of Man appears in heaven. The last trumpet
sounds. That body which had been committed to
the grave is organized afresh. It opens its eyes on
the strange commotions of a dissolving world.. It
is forced to ascend. The judgment-seat is set in the
clouds of heaven and the books are opened. I hear

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you cry to rocks and to mountains to cover you; but rocks and mountains are sunk in the general ruin. The books are opened, and on a black page are spread out all the sins of your life. That page is held up before a frowning universe. The judgment ended, the Judge prepares to speak. God of mercy, save me from that hour! Eternal justice lowers upon his awful brow. His right hand grasps ten thousand thunders. With a look before which heaven and earth flee away, he turns full upon his foes: "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." But I return, and, blessed be God, I still find myself on praying ground and my dear hearers about me. This is not the judgment day. But, my beloved friends, I expect soon to meet you at that bar and give an account of my labours among you to-day. It is in full view of that awful scene that I am speaking thus to you. I I would not have you perish; but if you perish, I would clear my garments of your blood."-Dr Griffin.

race.

BEGIN TO-DAY.

LORD, I do discover a fallacy, whereby I have long deceived myself-which is this: I have desired to begin my amendment from my birthday, or from some eminent festival, that so my repentance might bear some remarkable date. But when those days were come, I have adjourned my amendment to some other time. Thus, whilst I could not agree with myself when to start, I have almost lost the running of the I am resolved thus to befool myself no longer. I see no day but to-day; the instant time is always the fittest time. In Nebuchadnezzar's image, the lower the members, the coarser the metal; the farther off the time, the more unfit. To-day is the golden opportunity, to-morrow will be the silver season, next day but the brazen one, and so on, till at last I shall come to the toes of clay, and be turned to dust. Grant, therefore, that to-day I may hear thy voice. And if this day be obscure in the calendar, and remarkable in itself for nothing else, give me to make it memorable in my soul, hereupon, by thy assistance, beginning the reformation of my life. -Fuller.

DO YOU GO REGULARLY TO CHURCH? In view of what trivial causes do members of our

Churches often stay away from the house of God! If they are only suffering a little fatigue or bodily indisposition, or if the weather is slightly inclement, or if the distance to the place of worship is such as to require some exertion on their part in order to get there, how readily do they endeavour to quiet their consciences, in neglecting one of the most sacred appointments of Heaven! That professed Christian is too unwell to worship God with his people; but he would not be too unwell, if it were any other day of the week, to perform his customary labour. The Sabbath is a stormy one; but you will see him on other days far more inclement driving from one part of the town to the other. The distance is considerable; but propose to him on Saturday or Monday some plan that promises to advance his temporal interest, and distance, like the state of the weather, will at once be forgotten. Are these men really serious in their profession? Do they manifest the holy sincerity, the

pious zeal, that distinguished the saints in primitive times? Can they be said to worship the Lord in truth, who plead such reasons for neglecting his worship as they would not urge in connection even with their secular affairs? Speak, Consistency; speak, Conscience; spcak, Oracles of God! I would be far from intimating that circumstances may not be such as to render a person justifiable in being absent from public worship on the Lord's-day. If an individual is confined to his room by a broken limb, or to his bed by a fever, it is manifestly not his duty to go out; and the same is of course true if he is so seriously indisposed that he would be in danger of increasing or prolonging his distemper. It is evident, also, that drenching rains in summer, and drifting snows in winter, may sometimes render it hazardous for persons in health, especially females, to leave their homes on the Sabbath. Wisdom is profitable to direct; and it was never intended that one duty should interfere with another. The Sabbath was made for man; and the service of God is in all respects a "reasonable service." Still, it is not every slight complaint, it is not every threatening cloud, or fog, nor even every considerable fall of rain or snow, that can excuse us from waiting upon God in his house. If we would, without hesitation, expose ourselves as much on a week-day, and for a worldly purpose, the excuse is vain. O that men would be honest on points in regard to which, although they may indeed deceive themselves, they never can deceive their Maker! If they had that longing for the courts of the Lord of which we read in the Scriptures, they would not be detained at home by trifles; they would lose sight of not a few supposed difficulties, and overcome even many real ones, in order to be present at the sanctuary.

SIR EDWARD COKE'S OPINION OF THE
JESUITS.

THE cat having a long time preyed upon the mice, the poor creatures at last, for their safety, contained themselves within their holes; but the cat finding his prey to cease, as being known to the mice that he was indeed their enemy and a cat, deviseth this course following, namely, changeth his hue, getting on a religious habit, shaveth his crown, walks gravely by their holes, and yet perceiving that the mice kept their holes, and looking out, suspected the worst, he formally, and father-like, said unto them: Quod fueram non sum, frater, caput aspice tonsum-“ O brother, I am not as you take me for-no more a cat; see my habit and shaven crown." Hereupon some of the more credulous and bold among them were again, by this deceit, snatched up; and therefore when afterwards he came, as before, to entice them forth, they would come out no more, but answered, Cor tibi rest at idem, vix tibi præsto fidem— "Talk what you can, we will never believe you; you bear still a cat's heart within you." And so here the Jesuits, yea and priests too; for they are all joined in the tails, like Samson's foxes: Ephraim against Manasseh, and Manasseh against Ephraim; and both against Judah.-Speech of Sir E. Coke, Lord Chief Justice of England, in Roscoe's British Lawyer.

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