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Christianity makes no concealment. Its preachers and its professors are all above board. They are all men of the light and of the day; and are not of the night, nor of darkness. The evidences of their religion are not arguments, but facts. Their prophecies are not ambiguous, like those of the heathen; nor are they the contrivances of clever men; for they were recorded ages before their accomplishment. Their miracles are not lying wonders: they were performed in public, and before adversaries of every kind. Their privileges are all real-all valuable. Their worship is a reasonable service, and they are able to give a reason for the hope that is in them. And

so of all other things. The world is like Jael standing at the door, inviting in the traveller; spreading her sofa, and bringing a lordly dish, but holding the hammer and the nails in her hand, till the weary traveller falls asleep, and then fastening his head to the ground. Thus it is with the world, but it is not so with Christianity. As to the sacrifices it may require, instead of concealing these from the beginning, it tells us, that "in the world we shall have tribulation." It tells you, that "If any man will live godly in Christ Jesus, he must suffer persecution. Upon this principle, the Saviour calls upon you not to make a hasty profession of religion, but to sit down and first count the cost thereof-to survey the building, and then see whether our resources are enough to bear the expence of the one, and the danger of the other. Christianity does not encourage its converts by flattery; it allows there are trials -It allows them to feel those trials, and to feel them deeply, but it can open up resources enough to animate and encourage them. In the loss of the creature, it can bring forth God as the fountain of life. It can enable the Christian to dispense with the world. While the world is every thing to others, the Christian can dispense with it. Carnal men, when they are deprived of their outward possessions, say with Micah, "They have taken away my gods, and what have I

more?" But the Christian knows that he possesses all things. The Christian is a very mighty man-a man of unbounded resources-a man of unknown resources. He can dispense with society, and can sing, "My soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyful lips: When I remember thee upon my bed, and meditate on thee in the night watches." He can dispense with plenty, and can sing, "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the field shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation." He can dispense with liberty, and can sing, "He despiseth not his prisoners." He can dispense with health, and can sing, The Lord will strengthen me upon the bed of languishing, thou wilt make all my bed in my sickness." He can dispense with life, and can sing, Yea, though I walk through the valley of the shadow of death I will fear no evil: for thou art with me, thy rod and thy staff, they comfort me." He can dispense with the whole universe, and when THE HEAVENS

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REDEMPTION. The wondrous plan of our redemption possessed the Eternal mind from everlasting; it was laid before the foundation of the world; it occupied the counsels of heaven before the morning stars sung together, or the sons of God shouted for joy; it has employed, illustrated, and honoured all the attributes of the Deity in its accomplishment. Displayed upon the theatre of the world; drawn out through all the ages of time, and still unfolding in its happy issues and sublime results, it has seen angels, patriarchs, prophets, apostles, martyrs, nay, even the Eternal Spirit and the Son of God, engaged in advancing its great and benevolent design.

BIBLICAL ESSAYS.

NO. XI.-CHRONOLOGICAL ARRANGEMENT OF

THE SCRIPTURES.-CONCLUDED.

"Let all things be done decently, and according to order."

The Captivity in Babylon.

Occurrences at Jerusalem. Jer. xxxvi. 932; 2 Kings, xxiv. 1, 25; 2 Chron. xxxvi. 5, 8; 2 Kings, xxiv. 6-17; Jer. xxii. 24-xxiii. 40; 2 Chron. xxxvi. 9, 10; Jer. lii. 1-4, xxiv. xxvii-xxxi. xlviii.— li; 2 Chron. xxxvi. 11-22; 2 Kings, xxv. 1, 2; Jer. xxxix. 1; xxxvii. 1-5; xxxiv. 1-11; xxxii. xxxiv. xxxvii. xlvii. xxi. xxxviii. xxxix. lii. 5-12, 24-28; xxxix. 3, 11-24; xxxix. 10; Ps. lxxix. lxxiv. lxxxiii. xciv.; 2 Chron. xxxvi. 11; 2 Kings, xxiv. 17; xxv. 3-22; Jer. xxxix. 2, 4-10; Lamentations. Events at Babylon. Dan. i. 8-21; Ezek. i.-xxiv. xxix. 1-16; xxx. 20-26; xxxi. Jews in Judea. 2 Kings, xxv. 22-26; Jer. xl.-xliii. xlvi. 13-28; xliv. lii. 28-31. Proceedings at Babylon. Ezek. xxxiii. 21-33; xxv.-xxviii. xxxii. xxxiv. xxxix. xl. xlviii. xxix. 17; xxx. 19; Dan. ii.— iv.; Jer. lii. 31-34; 2 Kings xxv. 27-30; Dan. vii. viii. v. ix. ; Ps. cii.; Dan. vi. ; Ps. cxxxvii. cxxx. lxxx. lxxvii. xxxvii. lxvii. xlix. liii. lx. xiii.-XV. XXV.—xxvii. xxxvi. lxxxix. xcii. xciii. cxxiii.

Cyrus' decree for restoring the Jews. Ezek. i. 1-5; Ps. cxxvi. lxxxv.; 2 Chron xxxvi. 22, 23.

CXXV.

Return of the Jews, and re-establishment in their own land. Ezra. i-iii. 7; Ps. cvii. lxxxvii. cxi. cxiv. cxvi. cxvii. cxxvii. cxxviii. cxxxiv.; Ezra, iii. 8-13; Ps. lxxxiv. lxvi.; Ezra, iv. 1-5, 24; Ps. cxxix; Dan. x.-xii.; Ezra, v. 1-vi. 13; Ps. cxxxviii.; Hag. i. ii.; Zech. i.— viii.; Ezra, vi. 14-22; Ps. cxlvi. cl. xlvii. lxxxi.; Ezra, iv. 6-24; Esther, i. ii. 1-15; Ezra, vii. viii.; Esther, ii. 15-20; Ezra, ix. x.; Zech. ix.-xiv.; Esther, ii. 21-x. The farther and final reformation by Nehemiah. Neh. i-vi. xii. 27-44; vii.-xiii. 3; Ps. i. cxix; Mal. i.-iii. 15; Neh. xiii. 4-31; Mal. iii. 16—iv.; 1 Chron. i.-ix.; Neh. xii. 10-27.

Times of Christ and his Apostles. The life and ministry of Christ. Matthew, Mark, Luke, John, Acts, i. 1-11. The labours and writings of the Apostles. Acts i. 12-xviii. 28; Epistles to the Thessalonians; Acts, xix.; First Epistle to the Corinthians; Acts, xx; First Epistle to Timothy; Epistle to Titus; Second Epistle to the Corinthians; and that to the Romans; Acts xxi.—xxviii. ;

Epistles to the Galatians, Second to Timothy, to the Ephesians, Philippians, Colossians, Philemon, and the Hebrews; Epistle of James; Peter's two Epistles; that of Jude; and the three of John; the book of the Revelation.

MYTHOLOGY OF THE ANCIENTS. NO. II.

BABYLONIANS.

Ar the dispersion of mankind, to which the tower of Babel gave rise, Nimrod, the grandson of Ham, remained at Babel, where he soon began to distinguish himself. He taught the people to hunt the wild beasts, which annoyed their cattle; and having gradually established his authority, became the first king of Babylon. As idolatry commenced in this empire, we shall here notice its rise.

With all idolatrous nations, the first step in departing from the true worship was the adoration of the heavenly bodies. Men gazed on the celestial orbs, and admired their beauty, their number, and the regularity of their motions. They were sensible that this grand display of magnificence and order must be under the direction of a supreme Power; for an atheist was an anomaly, even in the days of heathenism. They felt assured of the existence of a Deity, but in their attempts to reach him, they erred. "Canst thou, by searching, find out God? Canst thou find out the Almighty to perfection?" They mistook his nature. Not discriminating between mind and matter, they expected their God must be visible, and, accordingly, looked around for his appearance. They beheld the sun, shining in splendour, enlivening all nature with his beams, and rendering the ground fruitful by the influence of his rays. His presence brought the day; his departure made the night. The seasons obeyed his controul. When his rays were scattered with mild effulgence, it was Spring; when they were poured on the earth with oppressive intensity, it was Summer; their moderated warmth brought on the Autumn; and their beclouded radiance gave the signal to the chilling blasts of Winter. Where could so expressive a resemblance of Deity be found? They pronounced him a god, and reared an altar to his praise!

The Babylonians, or Chaldeans, were the first astronomers. Their settlement

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was prior to that of the other nations; and their fine climate and lofty tower were peculiarly favourable to astronomical observations. It is familiarly known, that the Chaldean shepherds guided their flocks across extensive tracts of country, by observing the situation of the heavenly bodies. Belus, the second king of Babylon, is styled by Pliny, a prince of study, and the inventor of the Chaldean astronomy." When Alexander the Great conquered Babylon, Calisthenes, the philosopher, discovered a series of astronomical observations, for one thousand nine hundred and three years prior to that period. Alexander entered Babylon, A.M. 3674; from which, tracing back 1903 years, we shall arrive at A.M. 1771; the fourteenth year of Nimrod's reign. Belus, then, began his observations in the early part of the reign of Nimrod, whom he afterward succeeded. Abram

was born at Ur, a city of Chaldea, A.M. 2008; so that, at his birth, they had been students of astronomy for 237 years. Idolatry had made such progress among them, that when Abram was about seventy years old, his family were expelled from the country, for endeavouring to effect a reformation. The name of the city Ur (8), means fire, and was descriptive of the idolatry practised there; the inhabitants being ignicolists, or worshippers of fire. This species of idolatry is stated by the Chron. Alexand. to have been introduced by Ninus, the successor of Belus. They, no doubt, conceived, that the heavenly bodies consisted of fire, and therefore made it an object of adoration. Corroborative of this is the expression of Empedocles-Tуρivа та asра; vide lib. 2.

If there be any science more especially calculated to lead the mind to exalted notions of the Deity, that science is astronomy. Dr. Young has embodied this sentiment in language equally forcible and expressive:

"Devotion, daughter of Astronomy !
An undevout astronomer is mad."

Yet we see, that the first astronomers were the first idolaters. How lamentable is it, that the primary step in knowledge should have led to error; and that the first dawn of science should have drawn away the mind from Him, to whom all the discoveries of science directly lead!

The first objects of Chaldean worship were the sun, moon, and planet Mars.

(a) Judith, v. 8; Jos. xxiv. 2.

The name of the sun was Bel; that of the moon, Belta; and Azar was the name of Mars. In order to confer very great honour, the Babylonians were accustomed to give their kings, and those whom they highly respected, titles compounded of these names. Thus Belshazzar, or Bel'sAzar, means a person protected by the sun and Mars. The prophet Daniel was styled Belteshazzar, or Belta's-Azar; one highly favoured by the moon and Mars.

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The Chaldeans likewise worshipped the host of heaven under the name of God. They were accustomed to carry about with them siderial representations of the luminaries of heaven. To these the martyr Stephen alludes, when he speaks of "the star of your god Remphan.' They also carried in procession little shrines, or model-temples, which they called Succoth-benoth. The literal meaning of Succoth-benoth is, "the tabernacles of the daughters." They were temples sacred to Melitta, the goddess of the feminine productive powers; and her emblem, according to the rabbins, was a hen and chickens. Her worship makes a great part of the religious system of the Babylonians; and every woman was obliged, once in her life, to visit her temple. Herodotus gives a detailed account of the rites celebrated in her honour; and some allusion to them will be found in Baruch, vi. 43. Her worship was of the same impure character as that of Venus among the Greeks, and Juggernaut among the Hindoos; and it was in consequence of joining in this worship, in accordance with the counsel of the prophet Balaam, that twenty-four thousand of the Israelites were slain in Moab.

With the Babylonians, image-worship took its rise. The first approach to this practice, was the erection of a pillar to the planet Mars. This was nothing more than a rough-hewn stone, without art or skill. We are told that Jacob set up a pillar of this kind, on two occasions, as memorials of special revelations from God. Pausanias refers to such pillars, under the appellation αργοι λιθοι. The heathen nations were much in the habit of adopting the religious observances of the patriarchs. Thus the Egyptians, and others, made use of circumcision; and hearing of Abraham's intended offering of his son, they continued, for years afterwards, to sacrifice their children. It is

(b) Acts vii. 43.

(c) Gen. xxviii. 18; and xxxv. 14.

very probable, therefore, that the Baby- | lonians copied the practice of the erecting pillars from the patriarchs also, and prostituted it to the purposes of idolatry. When Jacob left Laban, Rachel is represented as carrying away her father's teraphim; or, as we translate it, gods. These, however, were most probably nothing more than little stones, having the names of Laban's ancestors inscribed upon them; serving the purpose which, in our times is fulfilled by family pictures. When the art of sculpture gained ground, these were converted into little images, and became the objects of idolatrous adoration. This appears to have been the origin of the Grecian πατρῶοι, and the Roman Penates.

The next step in idolatry, was from the uncarved stone, to the rough-hewn block of wood. "Stocks" took the place of "stones." The statue of Juno, at Samos, according to Clemens Alexandrinus, was merely the trunk of a tree; and two upright posts, connected by a cross beam at top, (as we learn from Plutarch) anciently formed the representation of Castor and Pollux. It is from this circumstance that astronomers chose that figure to denote the constellation Gemini, the principal stars in which are those just mentioned. Among the Hindoos, to this day, ill-carved images of wood are very common objects of devotional regard.

As the art of sculpture became known, idolatry advanced another step; and images of stone or metal were introduced. During the infancy of the arts, in this as well as other departments, magnificence was preferred to beauty; and magnitude of dimension was made to compensate for want of skill. In the immense works of the Egyptians (the pyramids, for instance) we see a vast expenditure of labour, and mechanical force; while, in a single polished statue of the Greeks, we see a performance, which all the millions of the Egyptian tyrants could not effect.

In their passion for idols of stupendous size, the Babylonians rivalled the Egyptians. Herodotus describes a statue, which he saw in the temple of Belus, sitting on a throne of pure gold; the estimated value was eight hundred talents, or about four millions of pounds sterling. He also mentions, that the same temple had formerly contained an idol of gold, twelve cubits, or twenty-two feet in height.

Nebuchadnezzard erected, on the plain of
Dura, a golden image, one hundred and
ten feet high.e
N. R.

(d) Nebuchadnezzar, or Nebo-gad-azar. Nebo was a name for the moon; and, from the explanation already given, the king's name will be readily understood. Nebo, the moon; gad, the host of heaven; and azar, Mars.

(e) Sixty cubits. The cubit is reckoned at twenty-two inches.

ERRATA.-Page 383, col. 2, fifth line from bottom, for read awa. Page 334, col. 1, fourth line from bottom, for "tanto fuit sevior," read "tanto fuit serior."

THE TRANSFORMING INFLUENCE OF RELIGION.

Oft may our hearts be thus made glad,
Thy sov'reign grace to view;
And every heart and every tongue

Give thee the glory due.-ANON. THERE is no argument in favour of the truth of Christianity which comes home to men in general so forcibly as that of the change it makes in the character and conduct of those who receive it. When the drunkard becomes sober, the liar is brought to love the truth, and the blasphemer to love prayer, every one feels convinced that some mighty influence has been at work on the heart. And in proportion as the religion of the Bible is investigated, its adaptation to effect this change becomes apparent. Happily to this standard we can make our appeal, and our present paper shall be devoted to sketching two or three cases, where the power and sovereignty of divine grace have been very conspicuously displayed.

The first instance to which we shall refer, is that of a youth, the son of pious parents, who had a large family, all of whom, with the exception of this, their youngest son, were walking in the ways of God, and experiencing the happiness arising from true piety. He, alas! was awfully addicted to vice. He treated the ordinances of religion with contempt; and, notwithstanding the entreaties of his nearest connections, turned his back on the public worship of God. There was scarcely a sin which he had opportunity to practise, but what he indulged in, and to all this he was encouraged by a set of strolling players, with whom he had unfortunately become connected. Many were the tears that were shed before God, and manifold the prayers

addressed to the throne of grace on his behalf; but all seemed in vain. The affectionate admonition was often addressed to his conscience, but without effect; and the fears of his pious relatives and friends were awfully excited.

Happily, however, these fears were disappointed. He who works, and who cannot be hindered in his operations, inclined this gay and dissipated youth on one Lord's day evening, to enter the house of prayer. He went, as usual, to obtain matter for ridicule and jest, but God who commanded the light to shine out of darkness, shone into his heart, shewed him his danger, and made him the subject of evangelical repentance and faith. Thus,

"He who came to scoff retired to pray." The change in his conduct was delightfully striking. He forsook at once all his wicked companions; he entered with all his powerful energies into the vast and important concerns of his soul, and became an efficient instrument in promoting the cause of holiness in the world. He was now an eminent blessing to the family, through which he had once spread the utmost anxiety; was highly esteemed among his connections; and in a word, became an active and useful minister of Jesus Christ. Those who looked on and saw the change excluimed,

Truly, this is the finger of God!"

The second case to which we shall briefly refer, is that of a poor ignorant and depraved man who, by the grace of the Lord Jesus, became a new creature, and is now enabled to adorn the gospel in his whole deportment.

The individual to whom a reference has now been made, is a resident in a country village. A very few years ago he was destitute of even the knowledge of his alphabet, was a constant visitant at the alehouse, and in a state of intoxication would often return home to abuse his wife, and to see his children suffer misery through his improprieties. Such Iwas his character when some friends of religion from a distance established a Sabbath school, and commenced the public worship of God in his immediate neighbourhood.

His children were drawn to the school; and by-and-bye, he appeared at the worship. What he saw and heard excited his attention, and convinced him there must be something real in that religion which he had hitherto so

awfully neglected. He obtained admission with two or three other adults into the school, and gradually learnt to read his Bible; he forsook the alehouse and the fair, and was found constant in his attendance on the worship of God; he began to pray, and found that he who hears prayer, taught him how to pray, and what to pray for. In a word, by himself, by his family, and by the whole neighbourhood, it was seen that he was an altered man. His full share of persecution he has suffered, and remains the meek and simple disciple of the Son of God. His neighbours see that in him the power of God, by means of the word of truth, has produced a great change, and admit that there must be somewhat in the religion of the Bible which they did not know of, and which they never felt; while Christians who knew what he was, and see what he is, glorify God in him.

We shall introduce but one other case to the attention of our readers, but one more striking than either of the others.

The person on whom our eye is now fixed is a female who, for many years, resided in a town where the means of grace are eminently enjoyed; but she not merely neglected the house of God, and treated her Bible with contempt, but was an open and avowed persecutor of those who chose to attend to the claims of God and of conscience. She was notoriously profane, a common swearer, and indulged in vices, a reference to which shall not blot our pages. If there were any one in the town of whose conversion to God a feeling of despair might be entertained, she was the woman. feet seemed already to have taken hold on hell, and with all her might she was devoted to the ways of sin. The very idea of her becoming pious, had it been suggested to her, would have filled her heart with inexpressible rage.

Her

But the mercy of God is infinitely beyond the comprehension of man, and the means he adopts to convert hardened sinners, call for our loudest admiration. In the course of Divine Providence, she was removed from the town where she had long resided, to a distant village, where the word of truth was never preached. Here she long continued to indulge in the same sins which had distinguished her through life, and was the terror of the whole neighbourhood. In the midst of her course of iniquity, she

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