free, that, in an instant, the left hand passing up the right arm makes it bare; and this is done when a person-a soldier, for example, about to strike with the sword-intends to give his right arm full play. The image represents Jehovah as suddenly prepared to inflict some tremendous, yet righteous judgment-so effectual, that all the ends of the world shall see the Salvation of God. The other point illustrated occurs in the second verse of the same chapter: where the sense of the last expressions is, to an Oriental, extremely natural-Shake thyself from the dust -arise-sit down, O Jerusalem. It is no uncommon thing to see an individual, or a group of persons, even when very well-dressed, sitting, with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation. Europeans would require a chair; but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to wile away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust: as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust; and then, with grace and dignity, and composure and security, to sit down; to take, as it were, again, her seat and her rank amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth. It may be proper to notice, that Bishop Lowth gives another rendering-Arise, ascend thy lofty seat-and quotes Eastern customs to justify the version: but I see no necessity for the alteration, although to English ears it may sound more appropriate. A person of rank in the East often sits down upon the ground, with his attendants about him.-Ibid. P. 232. to pretend to inform any classical scholar, that, Auras, is not what ordinary English readers understand by a lamp; (what we call a lamp, being Aux vos. Lat. lucerna, from which, comes lucerna dismyxos, a lamp with two nozles: trimyxos, one with three, &c. See Martial. Epig. xiv. 41. Lucerna polymixos;) but Auras, truly signifies a torch. "This, however, being well known, a question may occur, how the oil was applied to such an instrument, or luminary, as a torch. "Now, what occurs in India, presents us with a ready answer. When we are going to travel at night through unfrequented places in that country, where keeping up a light is very important, we do not trust ourselves to a lantern, as in a town or station; but a man is hired, who carries in his right hand a kind of torch, having a large head of tow, or other bibulous substance, and in his left, a vessel, (the ayav. Matt. xxv. 4.) out of which he keeps occasionally pouring oil upon the lighted tow. This makes a large, strong flame, much stronger than that of the wick of a lamp. The blaze brightens the whole path, and defies the power of rain or wind, to extinguish it. "Before I was set to thinking, by observing this, I remember sometimes inaccurately quoting Holy Scripture, by exhorting the people of a congregation to have oil in their lamps. I believe I was not singular: whereas if we look into St. Matthew we find no such expression; but it is there, 'Oil in their vessels with their lamps.' "The principal use of this criticism is, that it rescues the figure of this awful parable from a great degradation, to which, in the present form it is subject, from the misapprehension that a mere English reader has of it. We know that it is the will of our blessed Lord and of the Holy Spirit, in other parts of the Scriptures, to picture that terrible event in some of the grandest descriptions that can strike upon the feelings of the hearer, or the reader; as in Matt. xxv. 31, &c.; 1 Thess. iv. 26; 2 Thess. i. 7-9. If, then, we imagine the persons to be lying down, as is usual in those countries, with the dress they happened to have on, in order to take some sleep, and all at once the great ery or shout of many voices to be set up, and ten such torches to be ignited together, making whole streets, and the houses in them, to reverberate their light, and these joined, as I conclude, by others of the bridegroom's friends; here is a striking scene, of such a kind as must have forced the attention, and thrilled the nerves of the hearer who understood the allusion. The whole representation is in harmony with the grand descriptions of the same subject in the holy word. "There is a passage in a profane writer, to which these critical remarks reply; namely, in the Agamemnon of Eschylus, v. 91, et seq. where Clytemnestra has been lighting up the city, and the chorus wonders what it means, and says, Αλλη δ' άλλοθεν ουρανομικης Θαρμασσομενη χρίσματος αγνοῦ This is exactly the process used with our Indian torch; only here the oil is enriched into a chrism, either for scent, or finer light, by the solution of some preparation kept in the royal store for this purpose. But the ananas man gopal, or cherishing revivals, with which the instrument is anointed, answer remarkably to our application of the oil."* BOOK OF LIFE. "The Scripture makes frequent mention of 'the book of life;' and several affirmn, that those who are written in it are absolutely predestinated to salvation. But this way of speaking can have no such signification, else we shall make Moses to desire a thing which was impossible even to God, Exod. xxxii. 32. What could he understand by this book,' but the scroll where the names of all the Israelites were written that were to enter into Canaan? This way of speaking is evidently grounded upon the numbering of the people of Israel, at their coming out of Egypt, and the registering of their names in a scroll, or register, as may be seen Numb. chap. i. The same method was likewise taken at the return from the Babylonian captivity, as may be seen in the books of Ezra and Nehemiah; and those who were enrolled in this book are said to be written for life, or among the living, (Isa. iv. 3); whereas they blotted out every year, out of this catalogue, the names of those who died."-Essay for a New Translation of the Bible, p. 300. From the Friendly Visiter. A FEW RULES FOR PRACTICE. I. Let love and charity be universal; for no pretence whatever, no, not of religion and zeal for God, can justify you not loving any person in the world. Treat all men with kindness, and wish them well. Do them good according to their need, and your power and opportunity. If persons be above you, express your love to them by paying them the honour and respect their place and authority call for. If they are in worldly respects beneath you, manifest your love, by kindness and granting them an easy access to you. If they excel in natural or acquired endowments of mind, express your love to them by a due esteem of them. If they be rather wanting, than excelling, show your love by pitying them; and despise not their weakness. If any be in affliction, compassionate them; pray for them; comfort them with your presence, if you can reach them; and relieve them according to your power. If any be defamed, show your love by stopping and rebuking the defamation. II. Be very careful not to harbour any evil affection in your heart against any person whatever; for though you may be far from intending any act of unkindness, yet you tempt God to let loose your corruption, and his providence to permit an opportunity: and so, before you are aware, you may be drawn to an act you never before thought of. Besides by indulging an evil disposition towards any one, you grieve the Spirit of God, and open a wide door for the entrance of the devil into your soul. And indeed, an unkind disposition towards any man is so much akin to Satan, that if you admit the one, you cannot exclude the other. III. Despise none; for love never rides in triumph over inferiors. IV. Look upon temptations, as opportunities for a high exercise of grace. Are you injured? Be sorry for him who has done the wrong, and bless God for the opportunity of showing yourself hereby to be a Christian, by patient bearing, forgiving, doing good against evil, treating your adversary with meekness, and breaking his heart with love. Every provocation is a prize in your hand: get an heart to improve it. V. Be clothed with humility; and let repentance follow all your religious services. This will prove your religion is inward for if it be deep in the heart, it will always find work for repentance, while we are in this state of imperfection. VI. Love nothing above God and Christ; for to love any thing more than God or Christ, is the way, either never to enjoy it, or soon to be deprived of it; or else to find yourself deceived in it. VII. Do nothing upon which you dare not ask God's blessing. VIII. Esteem time as your most precious talent; which when you bestow it upon any, you give them more than you can understand the value of, and than all the power of men and angels can ever restore to you again. IX. Never speak of religion for the mere sake of discourse, but for the purpose of piety. X. Upon the Lord's day, consider in private the love of God in the several instances of it to yourself and the world: in creation and redemption, the promises of eternal life, his providences and mercies to you, your friends and family; and stay upon these considerations, till your heart be lifted up in his praise, and can say with David," now will I go to God, my exceeding joy." From the Critica Biblica. REMARKABLE JEWISH SECT. THE New Baptist Magazine for April, 1827, contains a letter from M. Mayers, at Vienna, giving an account of a most remarkable sect of Jewish believers in Poland, called Sabbathians, from their founder, Sabbathia Zewy, and also Soharites, on account of their veneration for the book of Sohar, the principal cabbalistical work, and which they receive as the highest authority and word of revelation, to the prejudice of the Holy Scriptures, which are considered subordinate to the Cabbala, by many of which they are to be explained. On their settlement in Poland, they declared their total rejection of the Talmud, and published the following confession of faith. They are distinguished for their strict morality and integrity, and only marry among themselves. 1st. "We believe all things commanded by God at all times, as well by positive doctrines | as traditions; and we do not only consider ourselves in duty bound to obey all precepts and omit all prohibitions contained in this law, but also to enter minutely into the examination of these doctrines, in order to comprehend the mysteries hidden under the letter. To this end God said to Abraham, 'I am the Almighty God, walk before me and be thou perfect. Gen. xvii. 1; and to Moses, And now Israel what doth the Lord thy God require of thee,' &c, Deut. x. 12, 13. This proves, that it is our duty to obey the Lord and his precepts and statutes, and to seek to comprehend the truth of his doctrines without any error. Next to this, it becomes us to fear and honour the Lord, according to the words of the Psalmist, the fear of the Lord is the beginning of wisdom,' Ps cxi. 10. Yet this alone, the fear and love of the Lord, is not sufficient; we must also acknowledge the power and greatness of God by his works. Therefore David said on his death-bed to his son, Know thou the God of thy father and serve him,' 1 Chron. xxviii. 9. Upon these words in Samuel, (1 Sam. ii. 30,) | "Them that honour me, I will honour, and they that despise me shall be lightly esteemed;' the Sohar comments, that it were better for that man not to have been created, who does not comprehend to magnify the name of the Lord, for we are created and put into this world, for no other purpose than to seek to understand the mysteries comprehended in the Divine name. David says, The Lord is nigh unto all them that call upon him in truth,' Ps. cxlv. 18; upon which the Sohar asks, Can we then call upon God in untruth?' answer, yes: all those who call upon God without knowing him, call upon him in untruth. From the preceding, it is therefore plainly to be seen, that each man is in duty bound to believe in God, and in law, to acknowledge Him, as well as his statutes and justice, and to search deeply into Those תורה the mysteries of the Thorah whose belief is conformable to this, fulfil the will and commands of God which He has promulgated by Moses, and these only, deserve the name of true Israelites. mine eyes, that I may behold wondrous things out of thy law,' Ps. cxix. 18. If King David had been able to understand the word of God by his own inquiries, he would not have thus prayed; but his supplication was to comprehend the secret and hidden mysteries of the Thorah. To this effect are also the words of the Sohar: Wo to the man who asserts that the Thorah is a mere record of historical facts of ancient times, and contains but a narrative of common things; if this were the case, it might also be composed in the present time. But the narratives and subjects contained in the holy writings, are only used as figures for the mysteries deeply hidden under the letter. And whoever considers the primary sense as the principal object of the Scriptures, is guilty of death, and forfeits all claim to a future state. Therefore, says the Psalmist, lighten mine eyes,' Ps. xiii. 3; (that is to say, that I might discern the secrets hidden under the letter of the law,) 'lest I sleep the sleep of death.' In another passage, it is remarked by the Sohar, 'If the Thorah were only to be taken in a literal sense, why should David say, 'The law of the Lord is perfect, more to be desired than gold, yea, than much fine gold,' Ps. xix. It is therefore undeniable, that great and many mysteries are hidden under the letter of the Thorah, to inquire into which, it is the duty of every one who wishes to become orthodox. 3d. "We believe, the best and only true interpretation of the Thorah, of all others, to be the Sohar; but that the Rabbis, in the Talmud, Holy Scriptures, by many wrong views they have in many places, falsely explained the have given of the Divine attributes, and contradicting the fundamental doctrine of love to our neighbour. [Here follow numerous quotations from the Talmud to prove this, which I have omitted translating on account of their prolixity.] 4th. "We believe in one God, eternal, without beginning or end, the only Creator of the universe and all it contains, both visible and invisible; according to the words in the The rah, Hear, O Israel, the Lord our God is one Lord,' Deut. vi. 4; and in the Psalms, Thou art great, and doest wondrous things, thou art God alone,' Psalm lxxxvi. 10, that is to say, not like earthly kings who cannot have their com mands executed without human means; but God created heaven and earth without the cooperation of any other being, and his Providence alone directs and governs all. 5th." We believe, that though there is but one God, yet that there are three persons '13 in the Deity, which without any sepa 2d. "We believe, that the writings of Moses, the prophets, and all earlier teachers, are not to be taken literally, but figuratively; and as containing a secret sense hid under the mere letter. These writings are to be compared to a beautiful woman, who hides her charms under a veil, and expects her admirers to take the trouble of lifting it; which is also the case with the word of God, being hidden under the veil of a figurative sense, which cannot be lifted even with the highest human ingenuity, and greatest degree of wisdom, without the assistance of Divine grace. In other words, the things spoken of in the Thorah, must not be. taken literally, according to the mere phraseo-ings of the prophets and other parts of the logy, but we must pray for the teaching of the Divine Spirit, to be enabled to discern the kernel which lies hid under the mere shell or husk of the letter. We therefore believe, that it is not sufficient merely to read the words of the prophets to know the literal meaning, but that it requires Divine aid, in order to understand, in many places, the fundamental of the letter; and thus we find David prays, 'Open thou ration or distinction from each other, form a perfect unity. This truth is not only contained in the books of Moses, but also in all the writ Holy Scriptures. It is said in the Sohar, 'that the Thorah begins with the letter 1 Beth, which is formed by two horizontal lines and one vertical, that point to the unity of the Three. This belief in a Trinity in unity is founded upon the Holy Scriptures, where the doctrine is plainly taught in innumerable in stances; as a proof of this, we shall quote a few passages here. It is said by Moses, Gen. i. 6 xxiv. 19, 'Ye cannot serve the Lord, because here (יהוה אלהים קדשים) he is holy, Elohim Jehovah is first put and then Elohim, and holy in the plural, which is another proof of the plurality in the Divine Being, a Trinity in Unity. 6th. "We believe, that God appears incarnate upon earth; that he eats, and drinks, and performs other human functions, but that he is perfectly free from all sins. The proof of this is contained in these words, For that he also is flesh,' (Gen. vi. 3,) which the Sohar thus explains: God appears in the flesh and adapts himself to the body; that is to say, at the creation, God was incarnate in Adam, but after his fall, he withdrew himself again, and remained thus divested of the body, until he again was incarnate in this body. The Sohar further remarks upon the four elements of fire, water, air, and earth, that God clothed himself in these, and was incarnate. Where Moses says, (Exod. xx. 18.) The people saw the voice,' he ought, properly speaking, to have said, the people heard, instead of saw; but God showed himself at that time to the Israelites in a human form, and taught them by it, that at the advent of the Messiah he would come again in a human form. Upon the words of Jehovah, (Lev. xxvi. 12) 'I will walk among you,' the book Yalhut observes, this may be compared to an earthly king, who walks about his garden, from which the gardener is about retiring out of respect to his Lord, in order not to intrude himself upon his privacy, but the king addresses his servant in a condescending tone, saying, 2, the Spirit of Elohim, in the plural, moved upon the face of the waters;' were there but one person in the Deity, Moses would have expressed himself thus, the Spirit of Jehovah or El, moved; from this it plainly appears, that it was his object at the outset of his writings, to inculcate the doctrine of a Trinity of Parzufim, Persons, in the Deity. He says further, God said, let US make man in OUR image after OUR likeness,' Gen. i. 26, upon which the Sohar comments, Two there are and One, which makes Three, and these Three are One.' Again it is said, Gen. iii. 22, Jehovah Elohim spoke, behold the man is like one of US.' If there were not three Parzufim (Persons) in the Deity, why does it say Jehovah Elohim, in the plural, Jehovah alone would have sufficed; it was unquestionably thus put to prove the Trinity. It being said, the Lord came down to see the city and the tower;' and further, Go, let US go down and there confound their language,' Gen. xi. 5, 7; the question naturally occurs, to whom did Jehovah speak this? He would not have thus familiarly spoken to the angels, who are his ministering servants, to whom he would have addressed himself in the language of command, and not in a way of request; we conclude therefore, that God spoke to his co-equals, the other Parzufim, of the same authority and dignity with himself. We find it further recorded, that three men appeared unto Abraham, Gen. xviii. 2, and yet on seeing them, he said, 'My Lord,' xviii. 3. How can it otherwise be explained, that he should have seen three and only addressed one, if these three were not one. Moses commands the Israelites to take the blood of the paschal lamb, and strike it on the two side posts, and on the upper door post,' Exod. xiii. 7; upon which the Sohar asks, why is this to be done just upon three places?' 'In order,' it is answered, that we should behold on these three places, our perfect faith in the Triune and holy name of God; which is another proof of the three Parzufim (Persons) in the Deity.' It is said by Moses, Deut. iv. 7, What nation is there so great who hath Elohim so nigh (p) unto them as Jehovah our God? If there were not a plurality of Parzufim (Persons) in the Deity, he would have put instead of Elohim and Dp in the plural, El and in the singular. Again, it is said by Moses, Gen. xix. 24, And Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah,' which is another proof of a plurality of Persons in Jehovah. On one occasion God said unto Moses, 'Come up unto the Lord,' Exod. xxiv. 1; if there were not a plurality of Parzufim in the Deity, God would have said come up unto me.' On the passage, Hear, O Israel, Jehovah our God is one Lord,' Deut. vi. 4, the Sohar comments on the following words: three are one,' ().exalt them above all other nations, and load קרוב 6 It is written, Exod. iii. 6, The God of Abraham, the God of Isaac, and the God of Jacob;' this repetition of the word of God before each name of the three patriarchs, points at the Trinity; otherwise it would have been sufficient to have said, the God of Abraham, Isaac, and Jacob. It is mentioned by Joshua, chap. Rel. Mag.-No. 5. 6 Be not alarmed at my presence my friend, I am but a man like thyself, and will walk by the side of thee.' In the same manner God has promised to clothe himself in the flesh, and appear among men, to teach and instruct them in divine things; it is therefore said by the prophet, (Isaiah xxv. 20,) Thine eyes shall see thy teachers.' When God said, (Deut. xxxii. 40.) I lift up mine hand to heaven,' he would not have thus expressed himself at any other time, except when he walked upon earth in human form. [Here are many other passages of Scripture quoted, from which similar conclusions are drawn.] 7th. "We believe that Jerusalem will never be rebuilt; because it is written, (Dan. ix. 26,) And the people of the prince, that shall come, the end thereof shall be with a flood, perfectly;' shall destroy the city and the sanctuary, and and the prophet Jeremiah declares that the sin of the city of my people is greater than the sin of Sodom, destroyed of a sudden.' If, then, Sodom is no more to be rebuilt, how much less Jerusalem, as the prophet declares the sin of that city to be greater than that of the former. 8th. "We believe that the Jews in vain expect the arrival (or advent) of a human Messiah, who, according to their opinion, is to redeem them from their temporal captivity, them with riches and honours. But we believe that God himself will become incarnate, and appear in human form, to redeem us from those sins attached to all the human race since the fall of Adam. And not only the Jews are to be redeemed by him, but all who believe on him; those, however, that remain unbelieving will 3 I be consigned to eternal damnation. If the Jews believe that they can be redeemed in any other way than by the Lord himself, they deceive themselves, and do not obey the Holy Scriptures, but the Talmud, which is false, and which we reject. To maintain our opinion and belief, we appeal to numerous passages of the Holy Scriptures; but especially to the prophet Isaiah, who says in one place, God will come and save you,' (Isaiah xxxv. 4); and in another, 'I, even I, am the Lord, and beside me there is no Saviour,' (chap. xliii. 11); again, All flesh shall know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob,' (chap. xlix. 26); As for our Redeemer, the Lord of Hosts is his name, the Holy One of Israel.' (chap. xlvii. 4.) The prophet Jeremiah says, (Jer. 1. 34,)Their Redeemer is strong, the Lord of Hosts is his name. Job declares, (Job xix. 25,) I know that my Redeemer liveth, and that he shall stand at the latter day upon earth.' Who else except the Lord can be this Redeemer, who existed at the time of Job, and will be upon earth at the latter day? It cannot be any other than God, who, by the mouth of the prophet, says, 'I am the first and the last, and besides me there is no other. Nay, the Talmud admits the truth, that God is the Messiah and only Redeemer: Rabbi we find it written in Section Sanhedrin. "These are the principal articles of confession of this remarkable sect of Jews, who are very promising to go over en masse to the Christian Church: one of them lately published a letter by way of appeal to his brethren, to embrace Christianity." From the Winter's Wreath. ADDRESSED TO HANNAH MORE. A SHOCK of Ccorn in the autumnal fields Bending beneath the weight of yellow grain, Yet when we see a Christian's reverend head Pointing forever to Eternity! A. H. dividual," without cherishing a feeling of pure and unmixed pity; and when I think of the idle habits he forms, of the improper associations he cultivates, of the unsubstantial and pernicious pleasures he pursues, and of the amount of good he might be rendered instrumental in securing, were he governed by the principles of the Gospel, the impression produced on my mind, is at once mournful and overpowering." This remark is equally just and incontrovertible, though at the same time, it is scarcely possible for us to assent to its truth, without being the subjects of depressing and painful emotions. I do not feel solicitous to lessen the dignity of youth; to deface the beauty and tarnish the lustre of the youthful character; or to indulge in censorious and splenetic remarks, in relation to the habits, the conversation, the deportment, and "the ruling passions" of young people; but it must excite the profound and unmingled regret of every person of sober and accurate reflection, and especially of enlightened and devout feeling, to perceive so very inconsiderable a number of those, who are encircled by all the beauty, richness, and splendour of " the vernal season of life," sitting at the feet of Jesus; breathing the lovely and celestial spirit of the Gos pel; discovering that humility, decision, energy, sweet simplicity of character, and entire consecration of their powers, attainments, and resources, to the divine Redeemer, by which commanding features a child of God is at once beautified and distinguished. It is obvious that a minister of Christ in mingling with society, particularly when the facilities and advantages which he enjoys, are contemplated, can com mand ample opportunities, for arriving at a satisfactory and a comprehensive decision on this subject; and if the result of long-continued observation and most extensive experience be inquired of him, he will unhesitatingly and in the most unqualified manner reply, "young people who have left vanity fair'; whose con versation is emphatically in heaven; whose tone of hallowed and devout feeling is at once unequivocal and commanding; who discover the mind of Christ wherever they go; and who are unceasingly solicitous to exhibit the matchless beauty and the unsearchable riches of Jesus to those around them, without any regard to age, sex, or capacity, are, in the strongest, though the most painful sense, "strangers in the earth"-resembling green and fertile spots in the desert of human life; and while these are beauteous and luxuriant, all around discovers complete drought, aridity, and desolation. It is calculated to awaken our grief and astonishment, to find how very few young people, who are at all acquainted with the superlative excellency of the Gospel, or have ever been rendered sensible of its vast and ineffable importance. The mind of the Spirit is wanting. A judgment or a capacity for properly appreciating the value of "divine things" is wanting. There is no life of God in the soul. Experimental and vital godliness is a phrase at once dark and inexplicable: and though many interesting and beauteous features of character AN IRRELIGIOUS YOUTH. are not unfrequently developed, yet the "main "I NEVER look at an irreligious young per- attractions" are very rarely exhibited-nonson," observed a most pious and estimable in-conformity to the world-habitual and supreme From the Youth's Magazine. |