worship is recognised in the acts of submis. sion, offering, and praise.

The royal psalmist, when inviting to public worship, exclaims, "Come, let us worship and bow down; let us kneel before the Lord our Maker." During the fiery temptation of our Lord in the wilderness, Satan said unto him, "If thou wilt fall down and worship me," &c. There, an act of adoration is plainly marked; and the effect which the plain and faithful preaching of the gospel would produce, is of the same character as most distinctly stated by Paul to the church at Corinth.

From these, and numerous other passages which might be cited, of the same import, it is evident that worship is the offering up of prayer, or the presentation of praise, or by humble adoration rendering homage, to the Deity. So that wherever so small a company as two or three are found associated in the name of Jesus, whether by a river's side, in an upper room, or even in a prison, singing his praise, and praying unto him, there a worshipping assembly is found; for there God is worshipped.

This ought to stamp with dignity and importance our public meetings for prayer; and this will be the sense in the minds of such persons as feel a proper attachment to the gospel: hence, while they are anxiously concerned to hear the word preached, they will also feel desirous to attend "where prayer is wont to be made." This, alas! at present, is too seldom the case. Most ministers of the gospel may take up the lamentation of the weeping prophet, and sigh and weep over the apathy of the professors of religion; so little concern is felt in reference to the worship of God.

While crowds flock to hear the eloquent and the great, display their oratorical powers, they turn with unfeeling coldness from meetings for prayer; and conceive themselves excused, while they observe," It is only a prayer-meeting!!"

Such might,

with equal propriety and truth, say, “It is only the worship of God." Whether ignorance or irreligion most predominate here, is, in some cases, difficult to determine; perhaps a compound of both makes up the poisonous whole. A revival of religion, to any great extent, will be looked for in vain, while such conduct characterizes the members of Christian churches.

It has frequently been observed by the wise and the good, and observation proves the correctness of the remark, "that when God has been pleased to bless the word to the conversion of sinners, or to the revival of religion in any particular church, it has

ever been preceded by a remarkable effusion of the spirit of prayer, and an increased concern, on the part of the churchmembers, to meet to praise and pray. And this is in accordance with his own declaration, Them that honour me, I will honour." God honours us by giving us his word, and we honour him by adoring him for it. Brigg.

REEFLECTIONS ON THE SCRIPTURE
PROMISES.

THE Scriptures contain promises and consolations for the afflicted believer-however severe his trials, or numerous the sufferings he may be called to endure-the most animating and the most encouraging. It is this which inspires him with a contempt of danger, a display of heroism in a right and good cause, which can neither be intimidated nor overpowered. They abound with exhortations "to continue in welldoing, for in due, time he shall reap, if he faint not." In some parts there is even a seeming exuberance in the style adopted, an apparent redundance in the images and allusions introduced. This is to console and comfort those who mourn in Zion, to invigorate them with fortitude to tread the road the just have trodden, to follow the example of the pious and virtuous of former times, when surrounded with acuter sufferings, involved in deeper perplexities, and immersed in profounder gloom, and to encourage them to bear patiently the severities of their own lot and condition.

To those who attempt to impugn revelation and evade its sanctions, this peculiarity of character will always remain an insurmountable argument, an irrefragable evidence, in support of its adaptation, and in confirmation of its beneficial tendency, to alleviate the sorrows of the afflicted, and to assuage the woes of disconsolate humanity. There is nothing in the whole range of human existence, calculated to produce so benign a result, or so happy an effect. The great end of a vast number of its holy truths, is to mitigate the calamities which so often invade human life, that turn fancied happiness into real anguish, and joys founded upon the mere supposition of their existence, into unmitigable grief; from an endeavour to absorb the attention, by an earnest contemplation of the rewards which attend, and the dignity which awaits, piety that is at once constant, ardent, and sincere. The promises contained in the Bible are the only certain alleviations, the only sure antidote, to the unavoidable

distresses, and the unexpected casualties, of life.

One of the most exquisite trials in reversion for man in the present state, is, to feel, and likewise to expect sufferings, both mental and physical. We all know that the anguish of mind we experience in anticipating any trying event, is often more formidable and poignant than its real consequences can possibly be. When writhing under bodily sufferings of any kind, we are apt to console ourselves that we have felt its acutest agonies, and that in proportion to its violence, it will the sooner draw to an end; this in some measure mitigates its sharper pangs, and obtunds its fiercer virulence. But it must be readily allowed by all reflecting persons, that there are gradations in the scale of sufferings, transitions in the intensity of pain, the difference being sometimes palpable, but at others much fainter. It is also evident that there are instincts implanted in sentient nature, which prompts us to shrink from pain, and try to avert danger, when we only discern its tremulous prognostic, its threatened infliction, with an unpremeditated abhorrence, with an hatred natural and invariable. But those prospective ills which we conceive will overtake us, generally gain an undue ascendency over the mind, and deprive us of that fortitude and magnanimity, which we more especially need in the hour of trouble, adversity, and real distress merely because we cannot affix their precise limits, ascertain their duration, or determine their exact bounds.

In this respect the christian religion appears the best adapted to man, both to produce patient acquiescence in his sufferings, and to foster all the better feelings of the mind, lowly humility, and adoring gratitude, to the Bestower "of every good and perfect gift," at all times and on all occasions. The blessings which the gospel communicates, are not intended entirely to avert physical evils, but those of a moral kind, introducing a scheme not only for the welfare of the body, but for the best and highest interests of the soul. Although as a natural effect arising from the purity of its morality, it combines both these desired objects, in exact proportion as its holy precepts sanction and enjoin the cultivation and habitual practice of the social and relative duties, to avoid all moral contamination, and even the very 66 appearance of evil" and as we exhibit more fully the candour of its spirit, and the charity of its claims; so will it more emphatically tend to spiritualize the whole man, and to disseminate, through every avenue of the soul,

63

the distinguishing qualities of that faith which overcomes the world, and vanquishes all its real or fancied terrors. The gospel, while it aims at the promotion of the one, never totally dissociates or separates the advantages it carries in its train, from the other. In the number of its glad tidings, it announces joy to the penitent, and succour to the dejected, strength to the feeble, and pardon to the guilty; at the same time it animates, in the conflict of life, those who imbibe its benign and celestial spirit, by the blissful prospect of a future state, which it reveals and describes.

Amongst the glorious promises of the inspired writings, there is one which the christian believer reverts to with peculiar delight, which, for brevity and beauty, stands unequalled: "My grace is sufficient for thee, for My strength is made perfect in thy weakness." This enables him to trust, and hope from his Almighty Guardian and Benefactor, for more decided tokens of His love, for more copious supplies of His spirit. And in proportion as he gains more exalted ideas of the perfections of God, and the moral purity of His nature, he will be more deeply sensible, touched, and penetrated, with the vileness and depravity of his own nature, and his disqualified fitness for his service and worship. He will discern more clearly, and ascertain more fully, his total dependence, and utter incapacity to satisfy the aspirings of his nature, after something greater and mightier than itself; he will sincerely lament his deficiencies in conduct, and dereliction in duty; his destitution of zeal, and declension from holiness. A sense of want, a feeling of weakness, will induce the most profound humility; and humility is the parent and promoter of personal holiness, the handmaid of devotion, and the ornament of all the other Christian graces.

It is a distinguishing and discriminating mark of the renewed mind, that it is humble in the sight of God, and candid to impute the actions of its brethren of the species to a right and proper motive; disposed to be led in its proceedings by an unerring guide, an infallible director, to confide in an arm stronger than its own. Contrition for sin, and avowal of transgression, is not inconsistent, but necessary for a right disposition of heart and meekness of spirit, proper for a state of grace, while engaged in its militancy, "while pressing towards the mark for the prize of the high calling of God in Christ Jesus." Hence, that prostration of the whole man at the throne of divine grace-those supplications for pardon and mercy, in the name and

merits of the prevailing Intercessor-those declarations of self-abasement, of complete and radical corruption.

It is erroneous to suppose, that salvation and its consequent privileges, under the gospel dispensation, exempt us from the sway, dominion, and positive restraints of the law. That when the work of salvation, the great spiritual illumination, commences, there is no more need to resist sin; when its allurements prevail, to supplicate for pardon, because of the healing virtues of the Saviour's blood, and the nature of his office as High Priest in the heavens; that the seed sown, the work commenced, is as mature, complete, and perfect, as it will be before the throne of God. For holiness, it is expressly declared, is indispensably necessary in the Christian life. We are told, that" without holiness no man shall see the Lord," and "be ye holy, for I am holy;" this constitutes the felicity of heaven, and qualifies angels to see his face, and to behold his glory. Therefore these impious sentiments, it is evident, are repugnant to the scripture doctrines of growth in grace, and progressive sanctification; for why do we hear such repeated exhortations, "of being renewed from day to day," to "increase and abound more and more in every good word and work,"-if there were no possibility of falling away, and lest, when, having exhorted others, we ourselves be rejected?

The saints of old, under an obscurer dispensation, by a sort of reflex light from the distant brightness, "the Hope of Israel, and the bright and morning Star," particularly the royal psalmist, lamented their daily transgressions, abhorred their repeated backslidings, and implored Almighty God for the aid and assistance of the Holy Spirit, to help them to keep his commandments, and "to fight faithfully the battles of the Lord," remembering the joyful promise, "to him that overcometh, he shall be a pillar in the temple of the Lord, and shall go no more out," and that "faithful is He that hath promised." They trusted by faith alone; and that eloquent sketch of these illustrious worthies, which is contained in the epistle to the Hebrews, is held up for our imitation and example. They were taught to believe and adore, by means of external symbols and visible signs, accompanied with manifestations of the most awful sublimity and terrific gran

deur;

for instance, the declaration of the law amidst thunder, lightning, and smoke, and the subsequent promulgation of his will, was equally frightful and tremendous, inasmuch that a veil was required to lie

interposed betwixt the overpowering splendours of Deity and his people. All their rites and ceremonies, lustrations, and sacrifices, were tangible, intended to be the medium to convey salutary impressions to the understanding and the heart. Then how much more abundant reason have we who live under a dispensation of clemency and mercy, entirely spiritual, unfettered by material and palpable encumbrances, to be more fervent in spirit, more devoted in practice, serving the Lord;-to be more active, more vigilant, more enduring; and to prove ourselves, in all the varieties of external circumstance, “good soldiers of Christ Jesus."

We possess advantages and opportunities which they never enjoyed, and awfully responsible is the situation of the Christian worshipper, in this era of the church, who neglects to cultivate the active virtues of a faith, not merely nominal, but practical. The world is the scene in which the Christian is connected with interests of the most urgent kind, and by affections of the most sacred nature. The relation in which he stands to his kindred, to society, and to the world at large, involves many important claims, obligations, and duties, the performance and undivided attention to which, will necessarily occupy much of his time, and absorb a considerable portion of his attention. We must exert all our energies, and use our utmost vigour, to support the cause of true religion, and to aid the growth of virtue; to impede the progress of vice, and to diminish the ravages of scepticisin. The charities and duties of religion should diffuse their odours, and scatter their perfume through all the endearing relations of human life, and our intercourse with men.

It is in acting our part with consistency, and acquitting ourselves with fidelity and propriety, that the main difficulty consists which we have to surmount. It ought to be our uniform endeavour and invariable aim, to present such a sublime specimen of our holy religion, in all its purity and simplicity, as shall at once evince our solicitude for its universal dissemination, and final success. We should constantly strive to subjugate our unruly tempers and boisterous passions, and cultivate those opposite dispositions, meekness, charity, and benevolence, which our great pattern taught and enjoined. It is thus, by presenting at the shrine of religion an irreproachable and unblameable life, that we shall best exhibit the glorious sublimity of a mind purified, matured, and sanctified, by the active operation of its presiding influence.

Leicester, Sept. 10, 1830. THOS. ROYCE.

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REMARKS ON THE DELuge.

"the floating vessel swam
Uplifted, and secure with beaked prow
Rode tilting o'er the waves; all dwellings else
Flood overwhelmed, and them with all their pomp
Deep under water rolled.

Forthwith from out the ark a raven flies,
And after him, the surer messenger,
A dove sent forth once and again to spy
Green tree or ground whereon his feet may light."
PAR. LOST, b. xi.

THE universal deluge is an epoch from which most civilized nations have cornmenced their history. It is a period in time which prominently relieves that wavering shadow of uncertain events and traditions which occupy the annals of the ancients. For, that the earth was destroyed by a flood, that the wickedness of man was the cause of its destruction, and that but one family of the whole human race was saved, appears to have been the firm belief of almost every nation upon the globe. Traditions have been preserved from generation to generation; and the idolatrous pagans performed rites that confirm the opinion. But the date of this important event, and the circumstances attending it, have been represented very differently; even the best of the heathen historians are at variance on this point.

The ancients have reckoned several floods. Of these, the most remarkable are those of Xisuthrus and Deucalion. But we shall find many difficulties elucidated in assigning them all to one period, when we consider that these different names, in their various languages, mean the same person. For it appears that Hebrew, and indeed all names of antiquity, were expressive of certain terms, which, translated into other languages, often entirely lost their original sound. Thus, according to the celebrated Philo, "the Greeks call him Deucalion, the Chaldeans Noah, in whose time the great flood happened."

It is

The Assyrian historian, Abydenus, relates, "After the death of Otiartes, his son Xisuthrus, reigned eighteen years, in whose time, they say, the great deluge was. reported, that Xisuthrus was preserved by Satan's foretelling him what was to come; and that it was convenient for him to build an ark, that birds, and creeping things, and beasts, might sail with him in it." The coincidence between this and the scripture account of Noah is still greater, when we find it recorded, that birds were sent out in order to ascertain if the waters had abated, and that the ark rested in Armenia.

2D. SERIES. NO. 2.-VOL. I.

Berosus, the celebrated Chaldee historian, who was priest of Belus, after the fall of the Persian empire, (to whom, according to Pliny, the Athenians erected a statue, with a golden tongue, for his divine predictions,) declared, that in his time," part of the ship now remains in Armenia, on the Gordyæan mountains,* and that some bring pitch from thence, which they use as a charm." It is likewise asserted, that the same Xisuthrus disembarked on a mountain, and there built an altar on which he offered sacrifice.

Lucian, treating of the temple of Hierapolis, says, that it was founded by Deucalion, who, according to the tradition of the Greeks, was the only man saved at the time of the deluge. Speaking of this tradition, he thus writes: "Now concerning the first race of men, they relate thus: they were very obstinate, and did very wicked things; and had no regard to oaths; had no hospitality or charity in them; upon which account many calamities befel them. For on a sudden the earth sent forth abundance of water, great showers of rain fell, the rivers overflowed exceedingly, and the sea overspread the earth, so that all was turned into water, and every man perished. Ducalion was only saved alive, to raise up another generation, because of his prudence and piety. And he was preserved in this manner: he, and his wives, and his children, entered into a large ark which he had prepared; and after them went in bears, and horses, and lions, and serpents, and all other kinds of living creatures that fed upon the earth, two and two. He received them all in, neither did they hurt him, but were very familiar with him by a divine influence. Thus they sailed in the ark, as long as the water remained on the earth." In addition to this, it is related, that Deucalion built a temple to Juno, having reared an altar over a hole in the earth, where it is said that the waters of the flood disappeared. And it must be remembered, that Juno was a Latin corruption of the Hebrew word (Yuneh), signifying a dove; while Iris, who personifies the rainbow, is an attendant on Juno. Besides these testimonies, Deucalion was termed a man of the earth, that is, a husbandman, which is precisely the scripture character of Noah, Gen. v. 20. By comparing these various accounts, it is not difficult to see that the different historians only confirm the same event, and that these floods were by no means distinct from each

other. The traditions of all nations, indeed, vary considerably in particularizing the event, yet not so much as to raise any doubt of the event, however distorted by fable.

The mythology and idolatrous rites of the pagans obviously refer to the persons and circumstances of the deluge. As the descendants of Noah departed from the living God, they venerated their great ancestor under various names. Hence Noah was worshipped under the appellation of Saturn; and while the one is in scripture characterized as an husbandman, the other married Tellus or Rhea, which signifies the earth. Plato says, that Saturn was born of Oceanus and Thetis; and on the ancient coins a ship was stamped, because Saturn came from the bosom of the great waters. This will apply figuratively to Noah. Saturn had but three sons left to him not devoured, Pluto, Neptune, and Jupiter. Shem is the Pluto of the ancients, who, on account of his holiness, and hostility to idolatry, was defamed by men, and fabled as the ruler of Hell, or the world of spirits. Japheth resembles Neptune; for as Neptune had the command of the sea, so the islands and peninsulas fell to Japhet's lot. Ham received the name of Ammon from the Africans, of whom he was the great progenitor, and by whom he was worshipped under the title of Jupiter-Ammon.

These are important testimonies to scripture, proving the strict accordance of the writings of Moses with facts, which, independent of them, have been handed down to us by the histories and traditions of the heathens. Like most distant events indistinctly particularized, the flood has given rise to many ingenious speculations. Bishop Stillingfleet, and others, have argued, that the whole world was not overflowed in the deluge. He contends, that, though to God nothing is impossible, and the miracle might have been performed, it is not likely that the whole world was inundated to destroy man, who occupied such a proportionately small space of the globe. To this it has been opposed, that the earth is said to have been filled with violence, and was inhabited, according to a moderate computation, by a population far exceeding that of the present time. To these powerful arguments it has been added, that on the summits of the highest mountains, and in the centres of continents, beds of shells, and other marine fossils, are to be found; and that petrified remains of vegetables and animals of the torrid zone have been discovered in the coldest countries, while, on the contrary,

the productions of the polar regions have been found in warm climates.

With regard to the manner in which the waters were brought upon the earth, whether we adopt the well-known opinion of Dr. Haller, or enter into the no less abstruse disquisitions of other plausible writers, we shall come to the same conclusion at last, being assured, that miracles have no law. The inhabitants of the earth, before the flood, are supposed to have been materially different from those who succeeded them. Their nature seems to have been cruel and bloodthirsty, their bodily strength irresistibly powerful, and their size enormous. They were, as Milton says,

"Giants of mighty bone, and bold emprise."

Hesiod relates, that "they were men of violence and rapine, that they had no delight in worshipping the gods." He describes the brazen race of men as fierce and strong; of adamantine hearts, and vast corporeal powers. Sanconiathon mentions, that from Cain were descended " sons of great bulk and height, whose names were given to the mountains on which they seized." Josephus, and other writers, mention human bones of an incredible size discovered and preserved since the deluge. And in addition to these testimonies, the mythological fables and traditions concur in representing the race of man, before the flood, to have been gigantic, though undoubtedly some men were much more enormous than others.

In conclusion, we will make a few parallels between the flood of Deucalion, as described by Ovid in his Metamorphoses, and the deluge mentioned in the scriptures. And by comparing the tradition of the Greeks respecting the flood of Deucalion, as preserved by Lucian, with the poem of Ovid, we see that these writers disagree in many points, especially in the manner in which Deucalion was saved; and as almost all traditions mention an ark, this difference made by Ovid most likely was introduced for poetical effect. It has been supposed by several learned men, that this Latin bard borrowed many ideas of that event, and of the creation, from the Hebrew writings of Moses. But if we consider the Platonic and other philosophic accounts of the formation of this world, which were undoubtedly independent of the scriptures, whether collected from traditions, or arising from contemplative researches, we shall not think it impossible that he may not entirely refer to the writings of Moses. It seems probable, that previous to giving his own description