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there is also represented as in use among them a
kind of short trowsers. Among the Hebrews, four
Egyptians, yery distinguishable by their mien, figure,
and colour, ttre seen; two of them, one sittfaig and
the other standing, carry a stick in their hand, ready
to fall upon two other Egyptians, who are here repre-
sented like the Hebrews— one of them carrying on
bis shoulder a yessel of clay, and the other returning
from the transportation of brick, carrying his empty
Tessel to get a new load. The tomb in which tiiis
picture was found, was made in the time of the fifth
Iring of the eighteenth dynasty, and belonged to
fiochscer^, who was overseer of the public buildings,
and had, consequently, the charge of all the works
undertaken by the king." The scene depicted in this
sketch derives additional light from a spectacle wit-
nessed by Carne, at Alexandria, during the progress of
the canal which Mehcmet Ali compelled one hundred
and fifty thousand men, chiefly Arabs from Upper
Egypt, to construct, for the purpose of connecting
the Nile with the sea. " The bed of the canal pre-
sented a novel spectacle, being filled with a vast
number of Arabs of various colours, toiling in the
Intense heat of the day; while their Egyptian task-
masters, with whips in their hands, watched the
progress of their labour. It was a just and a lively
2^resentation of the children of Israel, forced to
toil by then: oppressive masters of old. The wages
Mahmoud allowed to these unfortunate people, whom
he had obliged to quit theb homes and families in
Upper Egypt, were only a penny a-day, and a ration
of bread." Twenty thousand of their number perished
during the progress of the work.



SCRIPTURE ILLUSTRATIONS.

" They found no more of her than the skull, and the feet,
and the palms of the hands."— 9 Kings ix. 35.

It may appear somewhat extraordinary, but it is
true, that, although the hyena, jackal, and pariah
dogs of India greedily devour human flesh whenever
they may come across it, yet do they, owing to some
instinctive and inherent prejudice, invariably abandon
the hands and feet of such corpses as they may have
in every other respect consumed. And this remark
holds generally good in all parts of the East. On the
arid sands of Juggernaut, where the pilgrims die by
hundreds and thousands throughout the year, from
the effects of disease and famine, nnd whose remains
are devoured by the dogs and otlier obscene animals
(there being no hand near that ivill, on account of
Ciiste, ali'ord burial), the former fact is fully estab-
lished and confirmea. On one occasion it happened
that a ferry-boat, laden with pilgrims, was in the act
of effecting a transit over the Subunreeka River, near
the village of Jellasore, in the height of the rainy
monsoon, and from its having been overladen with
passengers, it was swamped; and, owing to the fe«r-
lul impetuosity of the torrent, the whole of the party
were drownedj and in the course of a week after-



wards, when the floods had subsided, the sands were
chequered with the skeletons of some forty human
beings, the same having been denuded of the flesh by
do;^ and jackals. The only parts which femained
entire and tmtouched were the insides of the hands,'
and the bottoms of the feet ; and whilst I stood gasing
a while upon the solemn and distressuig ipeotaok, it
brought to my mind the remarkable passage con-
taiuMl in the Second Book of Kinn, which relates to
the unhappy fate of Jezebel, wno, it is recorded
therein, "was devoured of dogs, and nothing re-
mained of her but the^/»w of her hands, and the
soles of her feeL^ Thus the ttiith of the above pas-
sage is supported by nmilai' occurrences borne witness
to in modem times by eastern travellers.— Corre«-
pondeTU of Morning PosL



** Unto you that fear mv name shall the Sun of Righteoiu-
ness arise with healing hi his wings.**— Mal. iv. 2.

Amonq the Egyptians a winged sun was the emblem
of an active, superintending, and protecting Provi-
dence. The figure of such a siiu nmy be found,
among other Egyptian symbols, in the Athenceum of
February 17, lft44; the orb appearing in the centre
of two elongated wings.

It is remarkable that most, if not all, of the best
commentators consider the word "wiuKs,^^ in the
passage quoted above as ** rays,*' in order to make
any sense of the passage; but this reference to the
Egyptian mythology appears to off'er the best solution.
Bishop Newcombe, ana, after him, Scott, alike sup-
pose "wings** to be a metaphor for "beams."
Bishop Beveridge also reads " rays '* for " wings,"
which p*01y and Mant ad0i>t; while Diodati does
not notice the word. Henry interprets " wings ** by
"beams;** but Calmet supposes "wings** tooe put
metaphorically for the sun's swiftness of motion,
thus accrediting one sense of the Egyptian emblem.
Pole and Cruden are alike unsatisfactory; all which
is the more remarkable, as the orginal word has no
such meaning as " ray ** or " beam ** affixed to it in
the senses given by Gesenius in his Lexicon ; and as
the Septuagint version (like our own) renders the
original word " wings.** If this view of the prophet \s
reference to the ancient emblem be correct, it is as
if he had said : " The Sun of Righteousness, which
shall enlighten true believers (sui>erior to the natund
sun, whicn is symbolized with ' wings,* as illustrating
the superintending agency of the God of providence),
shall have superadded to all this natural energy, the
spiritual ptmciple and saving property, proceeding
from the God of grace, which are * for the heaUngw
the nations.* ^'—Poynder^s LUerary Extracts,



THE FORTY MARTYRS OF SEBASTE.
Among the martyrs who suff'i^red in the persecutions
that the Roman emperors raised against the early
Christians, there were forty who endured martyrdom
at the same time, in the city of Sebaste, in Armenia,
a country of the East. They all belonged to the
Roman army, and were in the strength and vigour
of their age. They had received many rewards for
their valour, and had been advanced to places of
trust. But these earthly honours were not what
most occupied their minds — they had become Chris-
tians, and were leading Christian lives. The general
of the army was a Heathen, devoted to the service of
idols; and he thought, that in order to conquer the
enemy, he must sacrifice these Christians to the
honour of his false gods. These faithful soldiers of
Christ did not deny their profession; tHey refused



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to offer sacrifice to the idols, «nd wero brought pub-

b'cJj before the jndgment-seat on their refand. When

they recerred the emperor's order to obey, they

aoswered boldlj that they were Christians, and that

no tortures with which they could be threatened

should foroe them to forsake their religion. Upon

t\M they were craelly tortured, and then pat in pri-

fon, and eonfined there for a week, being fastened

together by ehaine. It was the end of the winter,

whidi IS very cold in Armenia ; and an east wind,

n-bich blew at that time, increased the seyerity of

the cold. The jadge ordered these hoJy men to be

stripped of their clothing, and exposed to the frost

dniing Hi'* coldest part of the night, till the violence

of it should cause their death. Thej went cheerfully

to the place of iheir pmiishmcnt, which was close to

I the pablie baths, that they might see relief at hand,

I if they were overcome with pain, and ready to deny

thcorfuih.

Amongst the various words with which they encou-
rm;ed each other, they all prayed together to God
th&t he would preserve their number complete. This
iras fulfilled, but in a different sense from that in
which they intended it, and may remind us of the
£eJl of Judas, and the election of St Matthias.

One of these forty fellow-sufferers yielded, and
▼as carried into the baths to be restored by the
varmth of the fire; but he did not save his temporal
life, for^ diedaa soon as he was brought in there.
His pbof was supplied with asoldier who had charge
of ttie baths, and who had been watching the mar-
tyrs; he hastened to join them, crying out that he
^ws a Christian. He was bound with chains, and
placed among theno. At last they all expired from
the cold ; and their dead bodies were heaped together
and carried away to be consumed by fire. The
youngest of all these martyrs, whose name was MeU-
ton, iru still living after sill the rest were dead; the
executioQeii brou^t his mother to him, hoping that
she would persuade him to deny his faith, and lire.
She was a poor woman, and a widow; but she had
^'c^nght up her soo in the knowledge of true wisdom.
She now cszne to him, and found his limbs frozen, his
breath short, and his speech gone ; he could only look
at her, and made signs to endeavour to console her.
She exhorted him to persevere \mto the end; and
th« with her own hajids laid him on the chariot
where the dead bodies of his companions had been
paced, and followed him rejoicing in his victory,
1^ is nid to have happened in the month of
Mardi.



THE GENIUS OF SPRING.
• To caai0 the bud of the tender herb to spring foi th."
TRB nursling Spring — ^like a dancing child,
With smiles on her opening lip so mild —
Comw decked with garhnds of budding flowers,
^•djng the glowing, golden hours.
«« ti«eled vest, all genmied with dew,
"^Wfefremise breathes in her eye of blue;
Aad she gathers many a rich bouquet
From the budding boughs of the flowermg tree,
^ gaily flings, in her sunny mirth,
O'er theie yemal chiUiren of the earth



Fertile wreaths of the regal rose.
And " blossom-showers,^* like the cistus snows.
Her growing charms rich hues assume,
"When Summer unfolds her deep perfume.
And the glorious sun can no shadow trace
On the cloudK'g' light of her rosy face;
But violet-tufts, where her smiles have been,
Spangle the copses and meadows green —
Where silvan streams come rippling by.
And groves are mirthful with melody;
And the carol of birds, in ** choral swell,**
Ring jocundly in the silvan delL
All ye that hear the glad " voice of Spring,"
And think what stores her beauties bring.
And hope what her bloom fulfilled may be,
O I swell the anthem, and bend the knee-
Let meek Devotion bend the head.
And thank the Lord for your daily bread.

Miss Aird.



CONSCIENCE AND THE CONFESSIONAL.

In a town in Massachusetts a Roman Catholic had i
stolen an axe, and h-d it in his possession a year or ,
two. In conversati u with the Protestant minister j
of the place, he toU him that his stealing the axe lay |
very heavy on his mind, and that he wanted to go to
Boston to confess to the priest, that he might be
pardoned. The minister advised him to return the ;
axe to its lawful owner, and confess the ii^ury that I
he had done to him. He replied that he wanted to '
Jiretp the axe, for he feared that he should not get
another at good. He wished to confess to the priest, 1
and yet retain the stolen property. If he could only ]
confess, the burden that la^ so heavily upon his mind
would be remored. Such is the education which the '
conscience gets at the confessional To steal is no-
thing, and to keep stolen goods is nothing; but not
to CMifesB to the priest is a damning sin I



TWO QUESTIONS.
What am I?
Where am I ?

1. What am I ? Am I a child of God or not 7
Am I sincere in religion, or am I only a hypocrite
under a profession ?

2. Where am I ? Am I yet in a natural state, or
a «tate of grace ? Am I yet in the old root— in old
Adam ? or am I In the root Christ Jesus ? Am I in
the covenant of works, that ministers only wrath and
death ? or am I in the covenant of grace, that minis-
ters life and p^ce ?—Mead.

LEARNING AND DOING.

** The sheep, when they have been feeding, do not
carry to their shepherds t^e grass itself, to show them
how much they have eaten; but, having digested it,
they produce wool and milk in return. In uke man-
ner, do not you be in haste to show to the ignorant
the words vou have learaed, but rather the good
works which come from the inward digesting of
them.** — Bpictetus.

From this Heathen we may all take a useful hint.
If we were as anxious to bring forth the fruits of the
Gospel, as to show how much we know of the Gos-
pel, it would be better for us and for the world.



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48



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SIR WALTER SCOTT AND WILBERFORCE.
In reading, a few evenings since, the diary of the
great and good William WUberforce, yre were struck
with the following passage in reference to the
Warerly noYels (which were just then in course of
publication) : " I am always sorry that they should
have 80 little moral or religious object They re-
mind me of a giant spending his strength in cracking
nuts. I would rather go to render up my account at
the laat day, carrying up with me * The Shepherd of
Salisbury Plain,* than bearing the load of all these
volumes, full as they are of genius.**



HINTS FOR DAILY PRACTICE.

1. Come by faith to the blood of Christ, that all
your sins may be pardoned. — Ley. xvi. 11; Heb.
IX. 14, 28; Eph. i. 7, ii. 13; 1 Pet. i. 19; 1 John i. 7.

2. Seek by prayer the help of the Holy Spirit-
Luke ari. 13; Rom. viiL 26, 27; Gal. v. 22, 23; Eph.
iL 18; James iii. 17.

3. Try to recollect continually that God is always
present, knowing every thought you think, hearing
every word you speak, and observing everything you
do.— Prov. xv. 3: Ps. cxxxix. 2-4, 12; Ezek. xi. 5;
Heb. iv. 13.

4. Live upon Christ as the life-giving root of all
true holiness.— John yi. 47-58, xv. 4-8; CoL ii.
3,4.

5. Before you speak, ask these three questions:
Is what I am going to say true ? is it useful ? is it
kind.»— Ps. cxv. 2, cxli. 3; Prov. xv. 1, 2; Eph. iv.
15, 25, 29, 31, 32.

6. Pray for a calm and thoughtful state of mind,
trusting always in the Lord, for you know not what a
day may bring forth,— Job xxii. 21 ; Isa. xxvi. 3, 4:
Hag. i. 5; Matt. xi. 29; John xiv. 26, 27; PhiL iv.



tf{



2-7; James i. 2-7.

7. Remember that if religion has done nothing for
your temper, it has done little for vour soul; and
see, therefore, that your temper be kind, merciful,
cheerful, meek, and affectionate. — Rom, xiii. 10;
James i. 26; 1 Pet. iii. 8-11.

8. Work while it is odled to-day, for the glory of
God and the good of men. — John ix. 1 ; 1 Cor. x. 31 :
GaL vi. 10.



THE DYING INDIAN BOY.

I FOUND him dying of consumption, and in a state of
the most awful poverty and destitution, in a small
birch-rind covered hut, with nothing but a few fern-
leaves under him, and an old blanket over him.
After recovering from my surprise, I said : " My
poor boy, I am very sorry to see you in this state;
had you let me know, you shoidd not have been
lying here." He replied : " It is very little I want
now, and these poor people get it for me; but I
should like something softer to lie upon, as my bones
are very sore.** I then asked him concerning the
state of his mind, when he replied, that he was very
happy; that Jesus Christ, the Lord of glory, had
died to save him, and that he had the most perfect
confidence in him. Observing a small Bible imder
the comer of his blanket, I said : " Jack, you have a
friend there; I am glad to see that; I hope you find
something good there." Weak as he was, he raised
himself on his elbow, held it in his attenuated hand.



while a smile played on his countenance, and slowly
spoke^ in precisely the following words : " This, sir,
is my dear friend. You gave it me. For a long
time I read it much, and often thought of what it
told. Last year I went to see my sister at Lake
Winnipeg (about two hundred miles off), where I
remained about two months. When I was half-way
back through the Lake, I remembered that I had
left my Bible behind me. I directly turned round,
and was nine days by myself, tossing to and fro,
before I oould reach the house; but I found my
friend, and determined that I would not part with it
again, and ever since it has been near my breast, and
I thought I should have buried it with me; but I
have thought since I had better give it to you when
I am gone, and it may do some one else good,** He
was often interrupted by a sepulchral cough, and
simk down exhausted. I read and prayed, the hut
hardly affording me room to be upright, even when
kneeling.** — Miuionary letter in Bishop qf Mantreal't
JourjiaL



GOOD MEN AT VARIANCE.

Many a sharp conflict there hath been between saint
and saint, scuffling in the dark through misunder-
standing of the truth and each other. Abraham and
Lot, at strife. Aaron and Miriam jostled with Moses
for the wall, till God interposed and ended the quar-
rel by his immediate stroke on Miriam. The apostles,
even in the presence of their Master, were at hi^h
words, contesting who should be greatest. Now, m
these dvil wars among saints, Satan is the (n^at
kindle-coal, though little seen, because, like Ahab,
he fights in a disguise, playing first on one side, and
then on the other, aggravating every petty injury,
and thereupon provoking to wrath and revoige;
therefore the apostle, dehorting from anger, useth
this argument, " Give no place to the devil;** as if
he had said. Fall not out among yourselves, except
you long for the devirs company, who is the true
soldier of fortune, as the common phrase is, living by
his sword, and therefore hastes thither where were
is any hopes of war. Gregory compares the saints
in their sad differences to two cocks, which Satan,
the master of the pit, sets on fiffhting, in hope, when
killed, to sup witn them at mght. Solomon saith
(Prov. xviii 6) : " The mouth of the contentious man
calls for strokes.** Indeed, we by our mutual strifes
give the devil a staff to beat us with; he cannot well
work without fire, and therefore blows up these coals
of contention, which he useth as his forge, to heat
our spirits into wrath, and then we are malleable —
easily hammered as he pleaseth. Contention puts
the soul into disorder, and inter aiiaa silent Uges.
The law of grace acts not freely, when the spirit is in
a conmiotion; meek Moses, provoked, speaks unad-
visedly. Methinks this, if nothing else will, should
sound a retreat to our unhappy differences, that this
Joab hath a hand in them; he sets ihis evil spirit
between brethren ; and what foil v is it to bite and
devour one another, to make hell sport! We are
prone to mistake our heat for zeal, whereas commonly
m strife between saints it is a fire-ship sent in by
Satan to break their unity and order^ wherein whfle
they stand they are an armada invincible : and Satan
knows he hath no other way but this to ^tter them :
when the Christians* language, which should be one,
begins to be confounded, they are then near scatter-
ing; it is time for Gt)d to part his children, when
they cannot live in peace together.— G^umo^



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THE CHRISTIAN TREASURY.



VAIN RELIGION.



BY GEORGE BEDFORD, D.D,, WORCESTER.



Vadt Teligion! — there is sncb a thing, straDge as
the words maj Bound; for the Apostle James
(i. 26.) says of a certain description of character :
*< This man's religion is vain." Now, a man's
Ttiigum maj signify the particular system in
which he professes to helieve ; and as there are
several systems difiering essentially from each
other, bnt all hearing the common name of rdi-
yion, and as there can he hut one true religion, all
|: the rest must be vain religions. It might, there-
fore, have been the intention of the apostle to
describe all the false systems of the Heathen
as vaiu, for roost assuredly they merit the ap-
pellation. But he evidently did not describe
the system, bnt referred to the exhibition made
of religion in the character and conduct of an
indrndnal, or a class. He assumes that the
man is professedly a Christian — that in theory
lie adopts the true religion, but that his profes-
sion is Tain, because his practice is in opposition
: tc it. If a man's religion is true, and yet he is
{ aot true to his religion, then his religion, though
i| not Tain in itself, is vain to him; and this is the
: case int^ided. Religion, as it comes from the
I mind of God, and exists in its authenticated
I documents. Is one thing; religion, as men pro-
!| fees and practise it, or as they fail in practising
It, is quite another thing. Religion in the ab-
ji stract stands quite independent of man, and is
' to he contemplated as the divine system by
' which God governs and blesses human souls;
{ bat the reception men give to this religion, the
, exemplification they afford, whether creditable
or otherwise, is their religion, and this may be
utterly vain.
It is universally admitted that this may be
I the case; and it can scarcely be asserted that it
' U not a common case. The views of men may
differ greatly as to what constitutes a vain, or
I Qosonnd, or unprofitable profession of the true
religion; but there can scarcely be any disagree-
ment upon this point — that a man may profess
; what is right, but do what is wrong, what is
I directly condemned by the plainest terms of
j that religion which ho holds to be divine; and
then it must follow, upon his own principles,
that his religion will turn out at last to be vain.
I Thus, out of his own mouth he will be con-
I demncd. He will find his impeachment in his
No.5. •



U-:



own profession. Judge, jury, witnesses, will
start up in his own conscience. These things
being admitted, it is an inquiry of infinite im-
portance — By what rule can we determine the
cases of vain religion ? Is there any infallible law
by which we may ascertain what will render our
profession of religion abortive I Certainly such
rules of judgment are abundantly supplied by
the Oracle of God; and, if we apply them faith-
fully and constantly to ourselves, we shall be at
no loss to determine beforehand what kind of
personal religion will not be vain, and what
will.

Every serious and anxious reader must per-
ceive that the whole question of acceptance or
rejection, salvation or condenmation, is impli-
cated in this matter of personal religion. This
is the trial of our hope; the whole issue of eter-
nal life, or eternal death, is depending. A nian's
religion is, properly speaking, his only hope — the
foundation upon which he is building for im-
mortality — his supreme and final consolation.
It would be a most deplorable and irretrievable
failure, if, at last, we should be found either to
have built upon a false foundation, or to have
bnilt on the right foundation only such a vain
hope as might be compared to wood, hay, and
stubble, which must be consumed. The tre-
mendous discovery will be made by some when
it will be too late to apply or seek a remedy.
The great Teacher prewams us of this fact—
and it should excite a salutary fear — for many
will claim him as their Saviour whom he will not
acknowledge as his people. Should not this in-
duce us to adopt the prayer, in all sincerity and
earnestness, ** Search me, O Grod, and prove me ;
try my reins and my heart; and see if there is
any way of wickedness in me; and lead me in
the way everlasting." It is every man's highest
wisdom to use the utmost caution, and to sub-
mit to every possible mode of testing and trying
his own experience of religion — that is, the in-
fluence his religion has over him; for if he
knows, believes, and even admires the best and
only true religion in the world, and yet is not
transformed by it into a new creature, his reli-
gion will be vain; his hope will be as the giving
tip of the ghost, and all his blossom shall go up
as dust. Reader, ponder the infinite importance

ifarcA S9, 184$.



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THE CHRISTIAN TREASURY.



of your religion, your persoual religion. If you
were about to embark upon a voyage to some
distant region, you would deem it important to
ascertain the soundness and safety of the ves-
sel. If you had purchased an estate, you would
use every means to be assured of the validity
of the title, and you would desire the best judg-
ment upon it. If you were about to nndei^
some dangerous operation in surgery, on which
your life depended, you would desire that it
should be done by the most skilful surgeon.
But these are cases of infinitely less importance
than the one under consideration; for if our re-
ligion is vain, then in death we lose it. It eva-
porates like the early dew, and disappears like
a dream. Then all is lost — we are lost — im-
mortality is lost. The loss of money, the loss of
friends, the loss of health, the loss of reputation



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