Knowledge is good, and I have deeply drank Its hidden sweets, and culled from distant fields; But now I know that knowledge is a blank Where faith is not a worthless life it yields. Ah! faithful lamp, thou art my miniature: How apt an emblem of my wearied life! Complaint thou knowest not: no sinecure Thou hast; no tale of ill, or worldly strife. How oft mine ears do buzz, mine eyes do swim, And every sense recoils, jaded, outwore; Now many yield to the soft tyrant, Sleep! No ling ring rays, save what the far light house cast. THIS is a name of more value than ten thousand of those, which form the more prominent figures in the page of the historian, or are the heroes of the poet's song the dear, the ever-to-be-adored name of Jesus Christ, our Saviour and Lord. The name of Jesus is fresh in the recollection, and still warms the hearts of thousands. The lapse of eighteen centuries has neither obscured its glory, nor diminished the interest which Christians feel in it. The fair temple of His fame, built on the immutable foundation of the greatest personal dignity and worth, and reared by a series of services the most laborious, and of sufferings the most painful, to which, compelled by no necessity, He generously submitted for the best interests of mankind, continues entire and unimpaired: it has not been defaced by the rudest assaults of the tongues and pens of the infidel mob, nor shaken by any of those convulsions which have agitated the world, and so often overthrown the firmest fabrics of human power, and the proudest monuments of human fame. His fame has, without a figure, reached the skies. His name, at this moment, stands first in the list of celestials; for 'God hath given Him a name which is above every name.' His unrivalled excellences, and matchless achievements, are the wonder of the heavenly host, and His praises the subject of their sweetest and incessant songs. And on earth, though multitudes have never had opportunity to 'hear His fame, or see His glory;' and though many, to whom his name has been published, have been so stupid as not to perceive, or so perverse as not to acknowledge, His high title to universal admiration and love: yet, blessed be God, many exist, to whom 'His name is as ointment poured forth;' who confess that, 'in all things He hath the pre-eminence;' on the table of whose memories and hearts His precious name is engraven in indelible characters; and who would ten thousand times rather that skill should part from their right hand, and their tongue cleave to the roof of their mouth, than that they should ever forget their best Benefactor, or cease to speak in His praise.-Dr Peddie. FEAST OF PURIM. THIS is called the feast of Purim, or Lots, from the Persic word pur, which signifies the lot; and the name was given it because Haman had cast lots to determine the day on which he should destroy all the Jews; but He who has the disposal of the lot, 'caused his wicked device to return on his own head,' and saved his people. There are two questions respecting this Feast: its nature, and its authority. First, What was its nature? Was it religious, or merely civil? Some interpreters are of opinion, that it was entirely civil or political, and intended to commemorate à temporal deliverance, by such expressions of outward joy as are common among all people on such occasions. In corroboration of this opinion, they observe, that nothing peculiarly sacred is mentioned as belonging to its celebration, but only eating and drinking, rejoicing, and sending portions to one another, and gifts to the poor; that they were not restricted from ordinary work, but merely rested from the trouble and sorrow which they had lately felt. But, though it should be granted that the description contains nothing but expressions of secular joy, we would scarcely be warranted to maintain, that this Feast had no religious character. Would we say that the Fast, formerly observed by Esther and the Jews in Shushan, consisted solely in abstinence from food, because there is no mention of prayer being combined with it? Nay, we find this exercise specified in the account of the Feast: They had decreed for themselves and for their seed the matters of their fastings and their cry; that is, their prayer. Now, though this should be understood as looking back on their exercise when the murderous edict was first promulgated, yet its being named here gives a religious character to the Feast. Can we suppose that they would fast and pray during their distress, and not rejoice before the Lord, and give thanks to Him, after He had hearkened to them? But it is more natural to understand the words prospectively, and they may be translated thus adding fasting and prayer.' Accordingly, in after times, the Jews kept the thirteenth of Adar as a fast, and the two following days as a feast. Next, By what authority was it enjoined? In other words, did the observance of it rest on mere human authority? Did Mordecai, in proposing it, act from the private motion of his own mind: and, in confirming it, did he proceed entirely upon the consent of the people? Or, was he guided in both by Divine and extraordinary counsel, imparted to him immediately, or by some prophetic person living at that time? That the vision and the prophecy were still enjoyed by the Jews dwelling in Persia, cannot be denied by those who believe the canonical authority of this Book, and what is contained in that of Ezra. There are reasons for thinking, that Mordecai acted under the influence of the faith of Moses' parents, from the time that he proposed his cousin Esther as a candidate to succeed Vashti the queen. There can be no doubt, that he was raised up in an extraordinary manner as a saviour to Israel. There are also grounds for believing that, in addition to his other honours, he was employed as the penman of this portion of inspired Scripture. From all these considerations, it is reasonable to conclude, that the Feast of Purim was not instituted without Divine counsel and approbation. Add to this, that the decree of Esther confirming it, is expressly said to have been engrossed in this Book, by whomsoever it was written. This passage gives no countenance to religious festivals, or holidays of human appointment, especially under the New Testament. Feasts appear to have been connected with sacrifices from the most ancient times; but the observance of them was not brought under any fixed rules until the establishment of the Mosaic law. Religious festivals formed a noted and splendid part of the ritual of that law; but they were only designed to be temporary; and, having served their end in commemorating certain great events connected with the Jewish Commonwealth, and in typifying certain mysteries now clearly revealed by the Gospel, they ceased, and, along with other figures, vanished away. To retain these, or to return to them, after the promulgation of the Christian law, or to imitate them by instituting festivals of a similar kind, is to dote on shadows-to choose 'weak and beggarly elements' to bring ourselves under a yoke of bondage, which the Jews were unable to bear, and, interpretatively, to fall from grace and the truth of the Gospel. Ye observe days and months, and times and years. I am afraid of you, lest I have bestowed upon you labour in vain.' Shall we suppose that Christ and his Apostles, in abrogating those days which God himself had appointed to be observed, without instituting others in their room, intended that either Churches or individuals should be allowed to substitute whatever they pleased in their room? Yet, the Christian Church soon degenerated so far as to bring herself under a severer bondage than that from which Christ had redeemed her, and instituted a greater number of festivals than were observed under the Mosaic law, or even among Pagans. To seek a warrant for days of religious commemoration, under the Gospel, from the Jewish festivals, is not only to overlook the distinction between the Old and New Dispensations, but to forget that the Jews were never allowed to institute such memorials for themselves, but simply to keep those which Infinite Wisdom had, expressly and by name, set apart and sanctified. The prohibitory sanction is equally strict under both Testaments: 'What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.'-M'Crie. OBJECTION TO PRAYER CON FUTED. HOWEVER extravagant and absurd the sentiments of certain philosophers may be, they are so obstinately prepossessed in favour of them, that they reject every religious opinion and doctrine, which is not conformable to their system of philosophy. From this source are derived most of the sects and heresies in religion. Several philosophic systems are really contradictory to religion; but, in that case, Divine truth ought, surely, to be preferred to the reveries of men, if the pride of philosophers knew what it was to yield. Should sound philosophy sometimes seem in opposition to religion, that opposition is more apparent than real; and we must not suffer ourselves to be dazzled with the speciousness of objection. I begin with considering an objection, which almost all the philosophic systems have started against prayer. Religion prescribes this as our duty, with an assurance, that God will hear and answer our vows and prayers, provided they are conformable to the precepts He has given us. Philosophy, on the other hand, instructs us that all events take place in conformity to the course of nature, established from the beginning; and that our prayers can effect no change whatever, unless we pretend to expect, that God should be continually working miracles in compliance with our prayers. This objection has the greater weight, that Religion itself teaches the doctrine of God's having established the course of all events; and that nothing can come to pass, but what God foresaw from all eternity. Is it possible, say the objectors, that God should think of altering this settled course, in compliance with any prayers which men might address to Him? to God a prayer worthy of being heard, it must not be imagined, that such a prayer came not to the knowledge of God, till the moment it was formed. That prayer was already heard from all eternity; and if the Father of mercies deemed it worthy of being answered, He arranged the world expressly in favour of that prayer, so that the accomplishment should be a consequence of the natural course of events. It is thus that God answers the prayers of men, without working a miracle. The establishment of the course of the universe, fixed once for all, far from rendering prayer unnecessary, rather incleases our confidence, by conveying to us this consolatory truth, that all our prayers have been already, from the beginning, presented at the footstool of the throne of the Almighty; and that they have been admitted into the plan of the universe, as motives conformably to which events were to be regulated, in subserviency to the infinite wisdom of the Creator. Can any one believe, that our condition would be better, if God had no knowledge of our prayers, before we presented them; and that He should then have disposed in our favour, the order of the course of nature? This might well be irreconcilable with His wisdom, and inconsistent with His adorable perfections. Would there not then be reason to say, that the world was a very imperfect work; that God was entirely disposed to be favourable to the wishes of men; but, not having foreseen them, was reduced to the necessity of, every instant, interrupting the course of nature, unless He were determined totally to disregard the wants of intelligent beings, who, nevertheless, constitute the principal part of the universe? For, to what purpose create this material universe, replenished with so many great wonders, if there were no intelligent beings capable of admiring it, and of being elevated by it to the adoration of God, and to the most intimate union with their Creator, in which, undoubtedly, their highest felicity consists? Hence it must absolutely be concluded, that intelligent beings, and their salvation, must have been the principal object, in subordination to which God regulated the arrangement of this world. And we have But, I remark, first, when God estab- every reason to rest assured, that all the lished the course of the universe, and events which take place in it, are in the arranged all the events which must come most delightful harmony with the wants to pass in it, he paid attention to all the of all intelligent beings, to conduct them circumstances, which should accompany to their true happiness: but without coneach event; and, particularly, to the dis-straint, because of their liberty, which is positions, to the desires and prayers, of as essential to spirits as extension is to every intelligent being: and that the bodies. There is, therefore, no ground arrangement of events was disposed, in for surprise, that there should be intelliperfect harmony with all these circum- gent beings, who shall never reach felicity. stances. When, therefore, a man addresses In this connection of spirits with events, consists the Divine Providence, of which every individual has the consolation of being a partaker; so that every man may rest assured, that, from all eternity, he entered into the plan of the universe. How ought this consideration to increase our confidence, and our joy in the Providence of God, on which all religion is founded! You see then, that, on this point, Religion and Philosophy are not at variance.-Euler. SINCERITY OF THE APOSTLES. THEIR minds were so penetrated with a conviction of the truth of the gospel, that they esteemed it their distinguished honour and privilege to seal their attestation to it by their sufferings, and blessed God that they were accounted worthy to suffer reproach and shame for their profession; passing through honour and dishonour, through evil report and good report, as deceivers, and yet true;' never dejected, never intimidated by any sorrows and sufferings they supported; but when stoned, imprisoned, and persecuted in one city, flying to another, and there preaching the gospel, with intrepid boldness and heaveninspired zeal. Patient in tribulation; fervent in spirit, rejoicing under persecution, calm and composed under calumny and reproach, praying for their enemies; when in dungeons, cheering the silent hours of night with hymns of praise to God; meeting death itself, in the most dreadful forms with which persecuting rage could dress it, with a serenity and exultation the Stoic philosophy never knew. In all these public scenes, showing to the world a heart infinitely above what men vulgarly style great and happy-infinitely remote from ambition, the lust of gold, and a passion for popular applause; working with their own hands to raise a scanty subsistence for themselves, that they might not be burdensome to the Societies they had formed; holding up to all with whom they conversed, in the bright and faithful mirror of their own behaviour, the amiableness and excellency of the religion they taught; and, in every scene and circumstance of life, distinguished for their devotion to God, their unconquered love for mankind, their sacred regard for truth, their selfgovernment, moderation, humanity, sincerity, and every divine, social, and moral virtue, that can adorn and exalt a character. Nor are there any features of enthusiasm in the writings they have left us: we meet with no frantic fervours indulged, no monkish abstraction from the world recommended, no maceration of the body countenanced, no unnatural institutions established, no vain flights of fancy cherished, no absurd and irrational doctrines taught, no disobedience to any forms of human government encouraged, but all civil establishments and social connexions suffered to remain in the same state they were before Christianity. So far were the Apostles from being enthusiasts, and instigated by a wild undiscerning religious frenzy, to rush into the jaws of death, when they might have honourably and lawfully escaped it, that we find them, when they could, without wounding their consciences, legally extricate themselves from persecution and death, pleading their privileges as Roman citizens, and appealing to Caesar's supreme jurisdiction.Harwood. CONTRAST-MOHAMED AND THERE is a religion in the world, called the Mohammedan, which is professed in one part of Europe, and most parts of Asia and Africa. The founder of this religion, Mohamed, pretended to be a prophet sent from God; but it is universally allowed by all who are not Mohammedans, and who have searched very carefully into the pretensions of this teacher, that he was an enthusiast and an impostor, and that his religion was a contrivance of his own. Even those persons who reject Christianity, do not think Mohammedanism to be true; nor do we ever hear of a Deist embracing it from conviction. Here, then, we have two religions co existing in the world, and both pretending to be revelations from Heaven: one of these we know to be a fraud, the other we affirm and believe to be true. If this be so, upon comparing them and their authors together, we may expect to find a most marked and essential difference between them; such a difference as may be supposed to exist between an impostor and a Divine Teacher, between truth and falsehood. And this, I apprehend, will appear to be actually the case with respect to Christ and Mohamed, and their respective religions. Mohamed was a man of considerable rank in his own country. He was the grandson of a man of the most powerful and honourable family in Mecca, and, though not born to a great fortune, he soon acquired one by marriage. These circumstances would of themselves, without any supernatural assistance, greatly contribute to the success of his religion. A person considerable by his wealth, of high descent, and nearly allied to the chiefs of his country, taking upon himself the character of a religious teacher in an age of ignorance and barbarism, could not fail of attracting attention and followers. Christ did not possess these advantages of rank and wealth, and powerful connections. He was born of parents in a very mean condition of life. His relations and friends were all in the same humble situation: He was bred up in poverty, and continued in it all his life, having frequently no place where He could lay His head. A man so circumstanced was not likely, by his own personal influence, to force a new religion, much less a false one, upon the world. Mohamed indulged himself in the grossest pleasures. He perpetually transgressed even those licentious rules which he prescribed to himself. He made use of the power he had acquired, to gratify his passions without control; and he laid claim to a special permission from heaven, to riot in the most unlimited sensuality. Jesus, on the contrary, preserved throughout life the most unblemished purity and sanctity of manners. He did no sin,' but was perfectly holy and undefiled. Not the least stain was ever thrown on His moral character by His bitterest enemies. Mohamed was violent, impetuous, and sanguinary: Christ was meek, gentle, benevolent, and merciful. Mohamed pretended to have secret communications with God, and with the angel Gabriel, which no other person ever saw or heard: Jesus was repeatedly declared to be the Son of God by voices from heaven, which were plainly and distinctly heard and recorded by others. The appearance of Mohamed was not foretold by any ancient prophecies, nor was there, at the time, any expectation of such a person in that part of the world: the appearance of Christ upon earth was clearly and repeatedly predicted by several ancient prophecies, which most evidently applied to Him and to no other; and which were in the keeping of those, who were professed enemies to Him and His religion. And there was, at the time of His birth, a general expectation over all the East, that some great and extraordinary Personage would then manifest himself to the world. Mohamed never pretended to foretel any future events, for this plain reason, because he could not foresee them; and had he foretold any thing which did not come to pass, it must have entirely ruined his credit with his followers: Christ foretold many things which did actually come to pass, particularly, His own death and resurrection, and the destruction of Jerusalem. Mohamed never pretended to work miracles; on the contrary, he expressly disclaimed any such power, and makes several laboured and awkward apologies for not possessing it. Jesus, we all know, worked a great number of the most astonishing miracles, in the open face of day, and in the sight of great multitudes of people. He made the deaf to hear, the dumb to speak, the lame to walk, the blind to see, and even the dead to rise from the grave. Mohamed, during the first twelve years of his mission, made use only of argument and persuasion, and, in consequence of that, gained very few converts. In three years, he made only fourteen proselytes, and in seven, only eighty-three men, and eighteen women. In the same space of time, our Saviour and His apostles converted thousands and tens of thousands, and spread the Christian religion over a great part of Asia. Mohamed told the Jews, the Christians, and the Arabs, that he taught no other religion than that which was originally taught to their forefathers by Abraham, Ishmael, Moses, and Jesus. This would naturally prejudice them in favour of his religion. Christ preached a religion which directly opposed the most favourite opinions and prejudices of the Jews, and subverted, from the very foundation, the whole system of Pagan Superstition. Mohamed paid court to the peculiar weaknesses and propensities of his disciples. In that warm climate, where all the passions are ardent and violent, he allowed them a liberal indulgence in sensual gratifications: no less than four wives to each of his followers, with the liberty of divorcing them thrice. In the same climate, and among men of the same strong passions, Jesus most peremptorily restrained all His followers from adultery, fornication, and every kind of impurity. He confined them to one wife, and forbade divorce, except for adultery only. But, what was still more, He required them to govern their eyes and their thoughts, and to check the very first rising of any criminal desire in the soul. Mohamed promised to reward his followers with the delights of a most voluptuous Paradise; where the objects of their affection were to be almost innumerable, and all of them gifted with transcendent beauty and eternal youth. Christ entirely precluded His disciples from all hopes of sensual indulgences hereafter; assuring them, that in heaven they should 'neither marry nor be given in marriage;' and promising them nothing but pure, celestial, spiritual joys, such as 'eye hath not seen, nor ear heard, nor the heart of man conceived.' Mohamed had another still more efficacious mode of producing conviction, and gaining proselytes; and that was force, violence, and arms. He propagated his religion by the sword; and till he made use of that instrument of conversion, the number of his proselytes was a mere |