be expunged from the Liturgy: while it stands there, the Prayerbook will be an excellent antidote to the opinions expressed in the commentary in question; and I would humbly suggest that, from a regard to the established Church, at least this Bible shall not be circulated without the Book of Common Prayer.

A LAYMAN.

To the Editor of the Christian Observer. EVERY attentive reader of the Old Testament must have been struck with the obscurity of the 14th verse of the 22d chapter of Genesis. As the passage has attracted considerable notice, and no satisfactory solution of the difficulties attending it has yet appeared, at least as far as my limited reading extends, I shall make no apology for troubling you with a few remarks upon it. My object is to show that our authorized version of the passage is incorrect, and to propose in its stead one more intelligible. The passage is as follows:-"And Abraham called the name of that place Jehovah-jireh; as it is said to this day, In the mount of the Lord it shall be seen,"

Now, sir, I would ask, what consistent meaning is it possible to extract from these expressions? What shall be seen in the mount of the Lord? When the transac tions of the day were ended, nothing more remained to be either done or seen, and therefore it seems improbable that a name should have been given to the place, from the expectation of any future event. I would also observe, that the word 0 of the original is translated in a manner altogether unwarranted: must always mean this day," or to-day" and if the author of the Book of Genesis had intended to say To this day," he would have written

join what I conceive to be the true version.

ויקרא אברהם שם המקום ההוא יהוה יראה אשר יאמר היום בהר יהוה יראה.

"And Abraham called the name of that place Jehovah-jireh; because, said he, this day in the mountain the Lord hath provided."

In this version, sir, you will observe that I have given to the future verb the signification of a preterite; which I conceive to be fully justified, in the first instance of its occurrence, by the vau which stands at the beginning of the sentence, and in the second instance, by the word going before it, which has the same power as the vau to convert the future tense into a preterite.

The advantage of this version above the authorized one must, I think, be obvious. Of the transactions which took place on that day, (on the mountain of Moriah,) the most interesting to the feelings of the Patriarch must undoubtedly have been, that at the moment, when he was about to become the executioner of his beloved and only son, the Lord interfered, and provided a ram to be offered up in his stead. It was therefore most natural that he should give to the place a name connected with so touching a recollection.

As a parallel instance, I might adduce that of Leab, at the latter end of the 29th chapter, giving to her three sons in succession, names suggested by the circumstances of their birth, and intended to commemorate the gracious interposition of Heaven to soften her sorrows. The word occurs in the sense of providing in the 8th verse of the same chapter, (22d,) and seems to point out its true meaning in the 14th.

In

להיום

the better of the two, but does not accord with the history; for Jehovah himself did not appear: it was only his angel.

H. S.

To the Editor of the Christian Observer. Or all the afflictions by which it pleases the all-wise Parent of the universe to try the faith of his people, none perhaps, to a mind that has ever known the pleasure of vigorous intellectual pursuit, or of active employment, is more difficult to endure than lingering and hopeless indisposition. Violent illness enters not into comparison with it: the shock, the pain, the danger, and the anxiety these create, engross the mind and sustain the spirits. But we get used to see others suffer: when the case is remediless, and no immediate apprehension of danger exists, interest ceases: we even wonder that privations and restrictions to which we are become accustomed, the necessity of which is so obvious, should continue to be felt; and attention flags at the time when it is most needed. Nor is the idea correct, that spiritual joy is usually the accompaniment of ill health: the reverse is more frequently the case; and disqualified, in a great degree, for spiritual or intellectual employments-unable to attend to those duties, or make those exertions, which, in depression of spirits unattended with bodily disease, though painful, are commonly salutary, the mind is left to aggravate its calamity by poring upon it. It perceives its faculties weakened, the spirits prompt to undertake, and not soon spent, though in an arduous task, the powers of fancy and strong thought" lost; its ability for giving, almost for receiving pleasure, vanished; it feels itself a burden rather endured, than desired in society. A mistaken pride suppresses, as far as possible, every indication of what is suffered. What escapes is attributed to imaCHRIST. OBSERV. No. 183.

rance

gination or peevishness, and, ill understood, or misconstrued, meets perhaps with little attention. The mind dwells exclusively on what it considers unkindness, but which is in reality nothing more than ignoor inconsideration: it becomes tumultuated; spiritual considerations are unregarded; "all men are liars" is the feeling towards our fellow mortals; and," is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands?" towards God. O what may not the voice of friendship and compassion, in this morbid and unjustifiable, but pitiable state, effect! "A good word maketh the heart glad ;" and in such a situation it will be deeply felt deep sinks the shower into the softened earth. None but they who have experienced it; they who for sad weeks, and months, and years have known what it is to feel the depression arising from wearing and continued sickness-the painful sense of uselessness and dependence-one melancholy day succeeding another-no capability of cheering, invigorating exertion to change the current of thought, or quicken the flow of ideas ;-can be aware how much, and for how long a time, a kind wish, a cheering expression will be felt; nor the chilling, depressing effect of neglect on the part of those to whom the mind has turned with the fond hope of sympathy and consolation. This confirms every gloomy idea before entertained: it brings conviction to the mind, that it is no longer able to fulfil its part in the social compact-that what is granted, is granted solely on the score of compassion. Painful conclusions, slowly and reluctantly admitted! Ruminations upon the neglect of others, however, can have no other effect than that of embittering and agitating the mind. Relief can be obtained only by rising completely above this worldby faith in that reviving declaration, "The sufferings of this present

t:

ime are not worthy to be compared with the glory that shall be revealed." Active services have their reward even in this life, while quiet, unobtrusive resignation, though far more difficult, is so obviously a duty, that it often passes unnoticed. But let not the sufferer repine: "his witness is in heaven, and his record on high;""he is a spectacle not to men only, but to angels." I have found more relief, in hours of dejection, arising from a sense of inutility, by ascending to the original purpose of creation;" For thy pleasure they are, and were created;"

;" "I have formed thee for myself, to show forth my praise ;" than from any other consideration, How man, who "in his best estate is altogether vanity," should ever answer this great end of his being, is to us incomprehensible; but when we contemplate the infinite distance between the creature and the Creator, the petty differences between man and man vanish. The wonderful view which the Book of Job presents of the transactions of the unseen world may well induce us to believe, that in trials, the purposes of which are hidden from us, the grace of God is to be displayed in us before these invisible spectators. Every dispensation is unquestionably intended to promote the spiritual good of God's children, as well as to magnify the power of his grace, as Job was humbled and convinced of selfrighteousness, at the very time when he was glorifying God by his conduct under suffering; and under this assurance we might well be contented to acquiesce in his sovereign will; but long-continued afflictions demand every consolation that can be offered, and I hardly know of one more powerful than his idea presents. Impatience and rebellion, however, rob it of all its sweetness. An unsubmissive, repining spirit renders affliction intolerable: it deprives the soul of the intended benefit, and takes from God the glory. I know the

task is hard; I know the unbelieving thoughts that will arise when the Lord thus tries the heart, and convinces it of the weakness of its faith, and love, and trust; but utterance at least may be denied to complaint, and prayer is a never failing refuge. "Save, Lord; we

perish;" in the fiercest storm that can assail the soul, will reach His ear who was "in all points tempted like as we are.”

But should the neglect of friends in such an hour as this aggravate the distress? The duty of the afflicted, under the most overwhelming circumstances, remains unaltered, but their path is also clearly marked. "Remember them that are in adversity, as being yourselves also in the body." "I was sick, and ye visited me." "Ye that are

strong, ought to bear the infirmities of the weak, and not to please yourselves." It may be more agreeable to flesh and blood to visit the rejoicing and triumphant, than the tempted Christian. Paul felt it, when he said, "that I may be comforted by the mutual faith, both of you and me;" but he also says,

"Comfort the feeble-minded; support the weak." "They cannot recompense thee, but thou shalt be recompensed at the resurrection of the just."

T. B. P.

For the Christian Observer.

ON GRACE AT MEALS. THE circumstance that no systematical and regular mode of ethics is laid down in the holy Scriptures, instead of presenting any real dif ficulty to the honest inquirer who wishes to make them "a lamp unto his feet," in fact facilitates his researches. So infinitely varied are the questions of duty which call for a practical solution, that no body of rules for particular cases, however voluminous, would have met every demand. The superior excellency of the Bible as a rule of life consists in the perfection and

universality of those principles which may be applied to every conceivable variety of circumstances by a casuist really bent upon discovering the truth. They are like the standard weights and measures, which, though comparatively few in number, may be used in the widest range of calculation, and are equally subservient to the most sublime discoveries of the philosopher, and the minute details of the man of business. Having made this allusion, I cannot help being drawn on by it, though a little from my point, to express a joyful hope, that, however little progress has been hitherto made towards the establishment of that desideratum in statistics, a universal standard of weights and measures, we are making rapid strides towards a consummation much more devoutly to be wished for the dis semination of the Bible, to form the manual of the moral and religious casuist in every region and corner of the globe.

I have mentioned the minute application of scriptural principles, with a view to calling the attention of the readers of the Christian Observer to a subject, the importance of which is not, I think, in general duly appreciated; namely, the mode of saying grace at meals.

The propriety of the custom itself is so obvious, that I did not mean even to have touched upon it; but in case this paper should chance to meet the eye of any one, who has been led, by the seductive principle of conformity, to adopt the too prevalent, godless, and indecent fashion of entirely omitting it, I will point out a few passages in Scripture which bear directly on the point. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving for it is sanctified by the word of God and prayer.". 1 Tim. iv. 5, 6. "For, if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat,

or drink, or whatsoever ye do, do all to the glory of God." I Cor. x. 30, 31. Contrast a modern party of those who "profess and call themselves Christians,' sitting down to their abundant table with less thankfulness, and no more ceremony, than their oxen go to the stall, with the following truly Christian sketch: " And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart; praising God, and having favour with all the people." Acts ii, 46, 47.-If these examples do not suffice, go to Pitcairn's Island, and be put to shame by the descendants of the mutineers of the Bounty. The days, alas! are not gone by, in which God might well exclaim, "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider." Isa. i. 3.

But while the decided neglect of this duty characterizes the most devoted worshippers of Fashion, that great Dagon of a still idolatrous world; its indecorous, irreverent, and consequently very insufficient performance is to be attributed to a far more numerous class in society. There is little to choose between that forgetfulness of God, which takes the good things he gives without a word of acknowledgment, and that which seems to think three words, mumbled over as hastily and indistinctly as possible, an adequate token of respectful gratitude.

Like every

other form, where it is a form only, it is but a mockery of Him to whom it is offered, and more likely to bring down a curse than a blessing on those who "draw nigh unto him with their lips, while their hearts are far from him." The use of God's name in this way, instead of being an exercise of the Christian grace of thankfulness, is a direct breach of one of his Commandments, and a symptom of thoughtless impiety. To him, whose mind

is really touched with a lively sense of his daily obligations to that bountiful Giver of all blessings, who crowneth the year with his goodness," who "openeth his hand, and satisfieth the desire of every living thing," there is something peculiarly painful in hearing words, calculated to awaken and express this feeling, uttered in a tone of indifference which scarcely accompanies the most cursory remark, and in so hasty and careless a manner, that this act of thanksgiving to the Almighty, does not, perhaps, arrest the attention of one half of the party in whose name it is of fered. It is offensive to such a one to see a company stand up, without a single exception, to drink the health of some distinguished individual, (an occurrence witnessed at all our public dinners,) while the few, who rise up here and there, when grace is said, to mark their reverence for the King of kings, are stared at, perhaps, and regard ed as precise Puritans.

One of the strong pleas, by which we justify the steps taken by our church at the period of the Reformation, is the absolute impossibility, humanly speaking, of the worship of the church, as it was then conducted, being a generally spiritual worship. Some pious souls, no doubt, made it the vehicle of genuine aspirations after the Deity; but to the greater part of those who heard it, it was perfectly unintelligible, and consequently, as far as they were concerned, a mere lifeless and empty form.

Let us

take care lest our daily practice prove, that we maintain in our houses an abuse which we profess to have corrected in our churches. Though the words used be in a language which all can understand, little is gained by that, if but a small portion of the company can hear them.

Not to multiply words on a simple question, I would only request those who may honour these remarks with a perusal, to consider

To the Editor of the Christian Observer. I was lately struck with a passage in Dr. Owen's Χρισολογία, which appeared to have a remarkable application to the Antinomian spirit of certain professors of religion. In speaking of some of the first heretics of the church, he observes : "Instead of Christ, and God in him reconciling the world to himself, and the obedience of faith thereon according to the Gospel, they introduced endless fables which practically issued in this, that Christ was such an emanation of light and knowledge in them as made them perfect; that is, it took away all differences of good and evil, and gave them liberty to do what they pleased, without sense of sin or danger of punishment. This was the first way that Satan attempted the faith of the church; namely, by substituting a perfecting light and knowledge, in the room of the person of Christ and for aught I know,

IT MAY BE ONE OF THE LAST WAYS WHEREBY HE WILL ENDEAVOUR

THE ACCOMPLISHMENT OF THE SAME DESIGN."

I am, Sir, yours, &c.

LAICUS