came desirous of availing herself still farther of her knowledge of the native languages by occasional translations, as well as original compositions, for the benefit more especially of her own schools. The first task of this nature which she undertook was the preparation, in Maráthí, of an abridgement of a large part of Rollin's Ancient History. A work on the Fulfilment of Prophecy next engaged her attention, drawn principally from the admirable work of Dr Keith of St. Cyrus. Various other literary undertakings were commenced, and she had made some progress towards their completion, when, in the inscrutable providence of God, her health began gradually to decline, and she became at length unfit, from bodily weakness, to employ herself in her favourite pursuits. In a letter to a dear Christian friend, dated May 1834, she thus remarks in reference to the state of her own health :

"Of late I have experienced considerable prostration of strength; and have had a bad cough and pain in my side. I sometimes feel, as you do, that my days on earth cannot be many. The symptoms of weakness and disso. lution which we feel are messengers of love. They are sent to warn us against seeking repose and security in a world of shadows. They teach us the value of Christ's triumph over death and the grave, and they lead us to direct our thoughts and bend our steps heavenward." And in a letter to her sisters, dated July following, we find her thus expressing herself:

"This climate has a depressing effect on the mental qualities; and the susceptibilities, which would be awakened and roused into energy in England, are here permitted to be dormant. Most of us live like the natives, creatures of mere sensation, and scarcely conscious of the existence of intellectual life....... The sympathies of Europeans are not called into exercise by intercourse with the natives. They live in a world of their own; and there is such a broad line of distinction drawn between them, that they seldom approach each other except when compelled by mutual necessity. Those who do take an interest in the natives and I am thankful to say that their numbers are increasing must be almost wholly absorbed in it. We must not only learn their language, but study their various modes of expression, and try every method by which we can gain access to their hearts, or make the ennobling subjects of religion understood by them. This would require a lifetime of exertion; but, alas! our years in India are generally very few. Our friends and acquaintances are falling around us, as leaves in a forest; and we who remain feel as stunted branches, whose sap has decayed, and whose leaves wither."

The death of so many acquaintances produced a deep impression upon her mind, and, combined with her own bodily weakness, tended to wean her affections from this sublunary scene. She had now become familiar with death; and, accustomed as she was frequently to witness nature's last struggle in the case of Christian friends, to whose death-beds she was summoned, it is interesting to mark with what apparent triumph she describes the assault of the king of terrors. As an instance of this, we shall conclude the Third Part of our

sketch, by extracting an account of the last hours of one for whom she entertained a very warm regard :

"I have lately come from witnessing the death of a very dear friend, Mrs John Graham. She came out with her brother, Colonel Stanley, about two years ago. I had assisted in putting on her bridal attire, and I now clothed her in the garments in which she was to be laid in the tomb! She was much attached to Mr

Wilson and myself; and could not bear us to be absent from her in her last illness. It was most cheering and delightful to hear her speak of the love of Christ, and strength decayed, her mind seemed to wax stronger. to listen to her fervent ejaculations. As her bodily The expression of her countenance, as well as some of the language which fell from her lips, showed us that she was admitted to intimate communion with her God, and that He was shutting her up to discoveries of his love and matchless perfections, in which we were not love!' were the oft repeated expressions. She said once permitted to participate. 'O holy Saviour! O wonderful to me, in a sort of rapture, O it is beautiful-beautiful-Mrs Wilson, it is beautiful-glorious!' I thought she alluded to the sun, as she always marked the hours of his rising and setting, and it was then near evening. I made some remarks on the wonderful works of God, and on the bright testimony which they bear to his bounty and unchangeableness. She assented, but, with a look of joy which I can never forget, added, 'Dearest, I was thinking of Christ-of heaven.' She then repeated many passages descriptive of these glorious objects. She mourned over the precious season of youth, which she had spent in worldly pleasures; and the little that she had done to make the Gospel known to the members of her own family. She had learned Maráthí, and a few days before her illness, had made arrangements for assisting me in the mission schools. She said it seemed mysterious to her, that, just when she had acquired so much of the language as would enable her to speak to the heathen children, and when her mind burned with a desire which she had not before experienced, to speak to them of Jesus, God should send his perhaps there was delusion in my feelings; and I messenger of death to call her away. But,' she added, shall praise Him without end, and show forth the honour of his naine through all eternity.' She said she had no wish now to live, and repeated, Preciousprecious Saviour!' When overcome with pain, she said sweetly, Tears, not of sorrow, but of weakness,strength of mind which she possessed, saying, she was I have great joy.' She expressed gratitude for the afraid, during the first stage of her illness, that her recollection might leave her. She seemed much delighted when Mr Wilson spoke to her of the Saviour, and said, I shall cast my crown at his feet-glory-glory.' kissed it, and said, 'I may be present with you someWhen she saw me weeping, she took my hand and times, for you think that the spirits of the just encamp around the saints, and take an interest in all that is going on in this world.' I said, 'Yes, I think it probable;' and the idea seemed to please her. The promises of the the last things she uttered was, I cling to the cross.'" Gospel mightily sustained her passing spirit, and one of

HEBREW GLEANINGS.

BY THE REV. ROBERT SIMPSON, A. M., Minister of Kintore.

No. VI.

HISTORICAL NOTICES OF THE OLD TESTAMENT.-PART II.

THAT the sacred writings of the Hebrews were transmitted from generation to generation, with the most religious care, will appear from the following considerations:-1. The faithful transmission of the inspired records, may be inferred from the expressed or implied testimony of a continued succession of prophetic messengers raised up among the Israelites. 2. The same inference may also be drawn, though not, perhaps, with equal weight of evidence, from the circumstance, that the religion of the peculiar people was not merely part and parcel, as we say, of the law of the land, but the very fountain whence all their civil institutions immediately sprung, and the grand object to which they were

sire to maintain the distinction which, in this respect, they enjoyed and prized highly? Abijah's words strongly convey that impression by the marked contrast they suggest; "For we keep the charge of the Lord our God, but ye have forsaken him." Asa, the next in succession, "did that which is good and right" in the sight of Jehovah; and we are told, in particular, that he "commanded Judah to seek the Lord God of their fathers, and to do the law and the commandments." | And it is farther stated that he and his people entered into a solemn covenant to seek the Lord; which engagement, we are informed, was at once sincere on their part, and acceptable before the Most High. "And they sought him with their whole desire, and he was found of them." Now, in these two instances have we not ample testimony that the law of Moses and the sacred writings generally were still known and respected? But in the following reign, that of Jehoshaphat, we find the most positive proof of the existence of those records upon which the whole system of the civil and religious institutions of the Hebrews rested. The public acts and the private character of this king of Judah supply many attestations of his deep and unfeigned piety. There is, however, one specific and tangible fact, which both demonstrates his glowing zeal in the cause of righteousness, and bears immediately upon the point at issue. He expressly commissioned his princes, (2 Chron. xvii.) and along with them properly qualified assistants from among the accredited teachers of religion, the priests and Levites, to visit every district of the kingdom, and instruct all his subjects. "And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah and taught the people." Could any evidence be more explicit and convincing that the sacred record, as given by Moses, existed in an authentic form, and was recognized as an inspired and infallible guide?

Second period, from the death of Jehoshaphat to the accession of Hezekiah, one hundred and sixty-three years.

Jehoram having formed an alliance by marriage with the house of Ahab, soon forsook the good path in which his father had walked. But it was so ordered of God, that, during the troubles and apostasies which about this time prevailed in both kingdoms, two of his most distinguished messengers bore faithful testimony to the word of his truth, and the purity of his worship, and this they did with clearer demonstration and stronger emphasis than all who had preceded them for a series of ages. Though Elijah and Elisha prophesied in Israel, their reproofs and exhortations had reference also to Judah, and were doubtless there, too, attended with salutary effects. When Jehoiada the priest had, by his influence, saved Joash or Jehoash from the machinations of Athaliah, and elevated him to the throne of Judah, he set about reforming the temple service. And according to what rule did he proceed in this matter? He restored the offerings, "as it is written in the law of Moses, with rejoicing and singing as it was ordained by David." But in the acts of this righteous high priest we find something related even yet more pertinent to the present purpose. The sacred historian, in detailing the proceedings of Jehoiada and his associates, states a very remarkable circumstance. "Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king." 2 Chron. xxiii. and xxiv. By the testimony, in some parts of Scripture, the decalogue only is meant, in others, the book of the law. Now, if in this passage we are to understand the word in the latter sense, which is the opinion of some judicious commentators, may not the forms of the transaction referred to have been founded on the charge of Moses respecting the kings of the Israelites? (Deut. xvii.) "And it shall be, when he sitteth

upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." If such was the case, and the pious zeal of Jehoiada renders the supposition highly probable, how clear is the proof thus afforded that the ancient record which constituted the great charter of Israel was yet in existence, and that its authority was still acknowledged! And even if Joash did not comply with the letter of the injunction, by transcribing the law, he at least bound himself, by the significant action performed, to receive and ober it as divine, though he soon forgot the engagement.

Amaziah began his reign with fair promise, but speedily turned aside from following the Lord. Uzziah or Azariah his successor, upon the whole pursued a much better course, though he was guilty of an act of great irreverence and presumption, which, however, by the penalty it incurred, gave occasion to show that in his time Jehovah still made his name to be feared in Judah. His sacrilegious attempt to violate the order of worship in the house of the Lord, and the resistance which the high priest offered to him proved that the ordinance of God was yet considered too sacred to be infringed even by the king. Of Jotham it is said that he prepared his ways before the Lord his God. Ahaz. who succeeded him, far outstripped all the kings of Judah that had gone before him in idolatry and sacrilege. But again, in this dark period, many eminent witnesses for the truth were found; for in his reign Isaiah and other illustrious prophets spake fearlessly in the name of the Lord, and, as we have seen, appealed directly to the sacred oracles. A brighter era dawned under Hezekiah. An extensive reformation now commenced. Religious ordinances, long forgotten, were revived. And in the celebration of these every thing was done "according to the law of Moses the man of God." 2 Chron. xxx. But this was not all. Something remains to be noticed in more direct connection with the point under review-the transmission of the sacred Scriptures. This prince appears to have addressed himself most zealously to that good work. "These are the proverbs of Solomon, which the men of Hezekiah copied out." Prov. xxv. And may we not conclude that he who took such pains in this particular instance would extend his royal care to other portions of holy writ?

Third period, from the death of Hezekiah to the finding of the book of the law, under Josiah, seventyfour years.

Manasseh, in the outset of his government, entered on a career of atrocious wickedness, and long persisted in it. He very soon undid much of the good which his father had laboured to accomplish. He not only became an idolater himself, but also persecuted those who in any way opposed his impious courses. The prophets who ventured to reprove him were the special objects of his enmity; and Isaiah, it is said, fell a victim to his resentment, on account of his fidelity. God, however, by the rod of his chastisement, humbled even this audacious offender. And when he prayed in penitence the Lord heard him, and gave him grace, in the end of his days, to evince a sincere repentance. Though Amon followed Manasseh too closely in his early wickedness, he failed to manifest the same contrition. But his premature death made way for the accession of a prince whose youthful piety and holy life shed a new lustre on the throne of Judah. Josiah proceeded with a fervent and pure zeal to repair the baneful effects of the two former reigns. The dilapidated state of the temple soon engaged his attention. And while the renovation of that sacred edifice was in progress, Hilkiah the high priest discovered the book of the law. Some have thought that Deuteronomy, or even the concluding part of it only, is meant here. But though it may have been the denunciations in the last

chapters of that book, which so deeply affected the young king and those around him, it does not necessarily follow that the manuscript found contained nothing more. There is, indeed, one passage in that portion of the Pentateuch, the reading of which, we think, of itself would sufficiently account for the surprise and alarm manifested by this prince, if he had never before perused it seriously. We allude to the awful calamities threatened (xxviii.) against an apostate people and against their king. And is not the omission of this chapter in ordinary transcripts much more supposable than the mutilation of the original writing of the law? The knowledge of his religious duty and obligations, which Josiah previously displayed, can be consistently explained only by supposing that, while the writing then brought to light again was the entire autograph of Moses, copies more or less complete existed, and were in the possession of private individuals, if not in the hands of the authorised teachers, as in the days of Jehoshaphat. The solemn public reading of the law was now resumed; and a very affecting scene was exhibited on the first occasion, which would doubtless make a deep and lasting impression on the men of that generation.

Fourth period, from the death of Josiah to the arrival of Ezra in Jerusalem, one hundred and forty-three years. The kingdom of Judah, within a few years after the termination of Josiah's reign, became a tributary province of Egypt. And in a short time Jerusalem was taken by Nebuchadnezzar, who plundered the temple, and carried Daniel and many of the more distinguished Israelites into captivity. An abortive attempt was subsequently made to throw off the Babylonish yoke; which, however, according to the prediction of Jeremiah, who then prophesied, only brought on another siege and the entire destruction of the ancient capital of

Judah. All now, except the most indigent of the people, were made captives. Every thing of any value that remained was pillaged by the conquerors, who then set fire to the city.

We read that after the taking of Jerusalem the first time, the vessels of the House of the Lord were conveyed to Babylon, and deposited in the temple of Bel.

Some

The same thing is stated to have been done the second time, before the city was burned to the ground. of the vessels are mentioned as having been removed entire; others, it is said, were broken in pieces for the sake of the precious metals contained in their composition. The ark of the covenant would doubtless be an object of great interest to the victors, both on account it, and by reason of its costly materials and exquisite workmanship. But whether, after being stripped of its valuable coverings and sacred ornaments, it perished in the conflagration, and along with it the book of the law, or was transported to Babylon with all its accompaniments, as a trophy of victory, is now unknown, and can never be ascertained. The former supposition, however, appears to be the more probable.

of the reverence which the Hebrews manifested towards

But has it not been proved that care was taken from time to time to diffuse the knowledge of their law, which could only be done by multiplying copies of that sacred record? The revival under Josiah was still of very recent date. And it can be shown as a matter of fact, that copies of the Scriptures were now in many hands, and generally accessible. Neither Jeremiah nor Ezekiel, when enumerating the calamities of that disastrous age, speaks of the book of the law as lost, though the autograph of Moses may have perished. Daniel and Ezra refer to it as existing in an authentic form. After the rebuilding of the temple all the parts of divine service were expressly regulated by it. destruction of the original manuscript would not any longer much impair the means of religious instruction or practical reference. The copies used for these pur

The

poses before would remain, and be more prized than formerly. But, as errors are unavoidable in frequent transcription, some authoritative standard was necessary. Ezra is generally believed to have been appointed of God to furnish such a standard, not, however, as some have imagined, by miraculously dictating anew the whole Scriptures, but by comparing and correcting different copies, in which important work he was doubtless guided and assisted by the Holy Spirit. That he was reputed competent for this task is obvious from the designation given him, as it is prefixed to the letter of king Artaxerxes, and again embodied in that letter, "Ezra the priest, the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel." And the unanimous and earnest request of his countrymen (Nehem. viii.) clearly implies that he had in his possession an authenticated copy. They spake unto Ezra the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel." But the reverential manner in which his reading of the law was listened to, still more strengthens this inference. "And Ezra opened the book in the sight of all the people; (for he was above all the people ;) and when he opened it all the people stood up: and Ezra blessed the Lord, the great God: and all the people answered, Amen, Amen, with lifting up their hands; and they bowed their heads, and worshipped the Lord with their faces to the ground." Ver. 5, 6.

THE PROSPECTS AND HOPES OF THE TRUE CHRISTIAN : A DISCOURSE.

BY THE REV. GEORGE BURNS, D.D.,

Minister of Tweedsmuir.

"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom."-LUKE xii. 32. SUCH was the consolatory language addressed by our Lord to his first disciples. They were few in number, compared with the multitudes around them who rejected the messages of mercy by a Redeemer, and, like sheep in the midst of wolves, they were exposed, weak and defenceless, to assaults from a thousand quarters. "Without were fightings, and within were fears." In addition to the natural ills of life, with which all are more or less called to struggle, they had to withstand the reproaches and persecutions of their fellow-men, excited against them by secret dislike and enmity to the cause of Jesus, in which they were zealously engaged. So numerous, indeed, and so severe were their sufferings, in that great cause to which they had devoted their lives, that human nature began to manifest its weakness-their spirits began to sink within them. Their gracious Master, tenderly alive to every pang that rends their bosoms, is fully aware that, in their present circumstances, the language of comfort would be peculiarly welcome, and therefore he does not long withhold it. Like an affectionate parent, he looks around on these interesting objects of his regard with an air of inexpressible tenderness, watches the emotion of alarm as it rises in their breasts, instantly dispels their fears, and animates their hopes. "Fear not," says he, "little flock; for it is your Father's good pleasure to give you the kingdom."

These words were designed to administer consolation, not merely to the primitive disciples of our Lord, but also to his genuine followers in every age of the world. Still they are few in