another circumstance which has sometimes occurred, in connexion with this duty, which has occasioned me pain? It has usually happened, when several ministers have been present, and the worthy host has appeared embarrassed to know to whom he should assign the honourable task of imploring the divine benediction, though, unquestionably his own pastor should take precedence of every other minister, however venerable, learned, or useful ;-he has probably called upon a modest man, who has supposed the post of honour did not belong to him, and he has passed the performance of the duty to another, who has, in his turn, bandied it to a third; once disturbing their own minds, and distressing the minds of others. Compliments amongst Christians are bad enough at any time, but compliments about the service of their Maker, must be marked as the most offensive and mischievous.

at

B.

MISAPPREHENSION OF GEN. xxviii.

(To the Editors.)

I HAVE more than once heard sermons from texts taken out of the 28th chapter of Genesis, which gives us an account of Jacob's leaving his father's house to go to Padanaram; when the preacher has attempted to illustrate the subject by fanciful, rather than Scriptural representations; as that Jacob slept in the open air without any covering but the canopy of heaven, &c. Now, if we attend to the sacred text, this does not appear to be the case. It is said in Genesis xxviii. 10, 11. "And Jacob went out from Beersheba, and went towards Haran, and he lighted upon a certain place, and tarried there all night, because the sun was set: and he took of the stones of that place, and put them for his pillows, and lay down

in that place to sleep." Now this certain place, we are told in verse 19th, was called by Jacob, Bethel, "but the name of the city was called Luz at the first." From whence it appears, that it was known as a town or city before Jacob slept there, and called it Bethel.-Brown's Dictionary of the Bible says, "it was called Luz, on account of the multitude of almonds or nuts that grew there," and fruit trees being planted there, shows it was an inhabited place; nor can we suppose that Jacob would lay himself down to sleep in a place where he was liable to be devoured by wild beasts, and such there were in Canaan, viz. lions and bears, as appears from Judges xiv. 8.; 1 Sam. xvii. 34.; 1 Kings xiii. 24.; and 2 Kings ii. 24. Nor can we suppose that when this was the evening of his first day's journey, that Jacob was so ignorant of the country he had lived in all his days to that time, that he should not know where he could procure a lodging. It is probable there was something of an inn or caravansara there, for we find Jacob's sons stopped at an inn to give their asses provender on their return from Egypt, Genesis xlii. 27. and that Moses was laid up at an inn by sickness on his journey from Midian to Egypt, Exodus iv. 24. If Jacob slept in such a shelter, as travellers inform us, the inns or caravansaras in Eastern countries now afford, he would have no accommodations but a building to preserve him from the weather, and from beasts of prey, and would take any thing he could find to rest his head upon; nor will this appear so strange, when we read, in the history of our own country, that not many centuries back, it was the common practice to have blocks of wood for pillows.

Lectures on the Pleasures of Religion. By Henry Foster Burder, M.A. 8vo. price 7s. 6d.-London, 1823.

WE are much gratified at this speedy renewal of our official acquaintance with Mr. Burder, and it is with equal pleasure that we avail ourselves of the opportunity to express our cordial approbation and warm recommendation of this useful and interesting volume. Even if Mr. B. had not intimated that this series of lectures was designed particularly, though not exclusively for the "benefit" of the young, we should have inferred, from the nature of the topics, and the attractive manner in which they are discussed, that such had been his intention. There is an affectionate urgency in his expostulations, that seems to mark the peculiar tenderness with which a conscientious pastor cannot but regard the younger portion of his flock. The mighty and sometimes oppressive reflections and feelings which the state and prospects of the rising generation must awaken in every rightly judging mind, will cause him many an anxious hour, will draw from him many a fervent prayer to the great Renewer of the heart, and will urge him to a frequent and special regard to their moral exigencies in his pulpit ministrations. But even in this interesting class of hearers, there are some who will claim from him a deeper anxiety and a more immediate attention. We refer to those who, after the completion of the educational course, and the attainment of a competent age, are about to quit, partially or wholly, the safety of a parent's roof, and the vigilant guardianship of a parent's

Its vanities, its seductions, its gaieties, its brilliancies, are spread out in their view, and their disengagement from the gentle and happy control of the domestic circle, too often assumes the delusive name of liberty. In all the elasticity of unbroken health and vivacity, the youth starts in the chase of pleasure amid the glancing lights and the unheeded shades of an alluring but soul-destroying world. Could the young and gay, at this critical period of their lives, be induced to pause awhile, and to count the cost; to ask the counsels of those who have watched for their welfare with an anxiety more intense than mere language can describe; to consult the parent, the pastor, or the experienced friend;

they would then learn that they are questing for happiness in a path of snares and dangers, and that while the pleasures of this world lead to destruction, the ways of wisdom are ways of pleasantness, and all her paths, peace.

To all such we would earnestly recommend the present volume. We do not, at this moment, recollect any work that we could more confidently put into the hands of intelligent and ingenuous youth, than this interesting statement of the pleasures of a religious life. It has, on the whole, much reminded us of some of the œuvres spirituelles of the admirable Fenelon; it has a large infusion of his amiable spirit, and his pure and elegant style, with something of his general cast of thought and expression, at least of what would have been such, had his piety been cultivated in a more evangelical school. However liberal in sentiment the excellent Archbishop of Cambray may have been, he would hardly have joined in the following impressive and unqualified recommendation of Scripture

3 A

truth, extracted from Mr. Burder's sermon on the pleasures of an enlightened intellect.

"The human mind cannot be happy in a state of torpor and inaction; it can only be conscious of enjoyment, when it is excited to energetic efforts. Whatever rouses its activities, within the sphere of its legitimate and appropriate pursuits, is conducive to its enjoyment. It is this mental excitement which constitutes a principal part of the pleasure we derive from the studious researches of our retired hours. It is this which constitutes, in no small degree, the charm of social intercourse, when as iron sharpeneth iron, so doth the countenance of a man his friend.' The suggestions of one mind excite the suggestions of another mind,

and the production of the affluence of

one intellect calls forth to view the cor. responding wealth of another. It is this which renders the perusal of valuable books a source of so much delight. It is not only what we read, but what the reading excites, which constitutes the richest part of our intellectual gratification.

"Now what production is there, in the whole compass of written language, in any country or of any age, which can be compared with the word of God in its power of affording interesting occupation to the intellect? Reflect on the character of its contents. It is adapted not to readers of some particular class, as the works of uninspired, authors usually are, but to men of every class, of every gradation of intellect, and of every state of society. It is not calculated for the few, but for the many, for the mass of human beings, in all the varieties of character and of condition in which human nature can be developed. The Bible gives a history of the human race, from its very origin, and of the human mind, both in its pristine purity, and in its present corruption. The Bible gives a history of divine providence, in its most remarkable interpositions, and the history of human redemption, in all its mysterious doctrines, in all its glorious operations, and in all its triumphant results. The Bible presents to the mind of man discoveries, which have attracted the admiration and guided the researches of angels; so that now unto the principalities and powers in heavenly places are made known, by the church, the manifold wisdom of God. The Bible removes, in part, the veil which conceals a far-distant futurity, and extends its revelations beyond the limits of time, as well as of sense, into a world of boundless and eternal felicity!"—pp. 47-49.

In twelve lectures the author

enumerates and describes the Pleasures which constitute True Happiness-the Pleasures of a good Conscience of an enlightened Intellect the Pleasures arising from the Exercise of the Affections in Religion- from obedience to the Will of God-The Pleasures of Prayer and Praise-of the Sabbath -the Pleasures arising from the Doctrine of Divine Providencethe Pleasures of Hope-of Doing Good-of the Heavenly State- of Early Piety.

In the seventh of these discourses, from Isaiah lviii. 13, 14. Mr. R. first inquires into the "nature of the pleasures which the Sabbath is designed to afford."-2. Invites attention to "the habits of mind and of conduct, which the consideration of these pleasures should induce." Under the first of these divisions, after having shown that the Sabbath " secures a desirable and welcome suspension of the labours and cares of life," he adverts to "those grand events, which it is the design of the day to commemorate," and, having described in animated language the original institution of the Sabbath, he proceeds as follows:

"But there has been achieved a work of still greater magnitude and still greater glory, than even that which it was the original design of the Sabbath to keep in commemoration. 'Behold,' saith Jehovah, I create a new heaven and a new earth; and the former shall not be remembered nor come into mind. But be ye glad and rejoice in that which I create ; for behold I create Jerusalem a rejoicing, and her people a joy.' The renewal and recovery of a world of immaterial and immortal souls is a work still more glorious in its nature, and far more momentous, and joyous, and permanent, in its results, than the creation of the material universe. At the first erection of the fair and beauteous fabric of nature, the morning stars sang together, and all the sons of God shouted for joy.' With exulting and adoring delight, they beheld the heavens displaying the glory of their Lord, and the firmament showing forth the work of his hands. Ever since it has been their pleasurable employ to contemplate the works and ways of him, wlose they are and whom they serve.

now

With their intellectual energies, and their unbounded field of contemplation, and their nearness of access to the uncreated source of wisdom, how splendid and how bliss-inspiring must have been, even at an early period of their existence, their attainments in knowledge; but unto the principalities and powers in heavenly places is to be made known by the church the manifold wisdom of God.' Be astonished, O ye heavens, wonder, O earth; He who formed our world came and dwelt in it; he who created man himself became man; he who breathed into man the breath of life, himself ex pired in the ago..ies of death; he who, when standing on the side of the tomb, said, with commanding and life-giving energy, to him who had been dead four days, Come forth!'-was himself laid in the sepulchre. But in the sepulchre he could not be long detained. In full triumph over death, and him that had the power of death, he rose on the morning of the first day of the week, thus giving full evidence that his atoning sacrifice was accepted by God the Father, and that by the blood of his cross, he had

obtained eternal redemption for us.' Well might the first day of the week receive from that most glorious of events, a new and appropriate designation; well might the Lord's day' be elevated to the distinction of the Christian Sabbath.

This is the day which the Lord hath made; we will rejoice and be glad therein.' This is the day which the primitive Christians, guided by apostolic example, and animated by every grateful and joyous impulse of the heart, consecrated to the honour of their risen and glorified Lord. This is the day on which the Holy Spirit descended, with all his wonder-working powers, on the assembly of the worshipping and expecting disciples. This is the day on which his enlightening, convincing, and renovating influence has in every age been most abundantly enjoyed, when even two or three have agreed together to implore in the name of the exalted Saviour, this heavenly gift. This is the day on which the work of the new creation has been carried on with the most rapid and most signal advancement. This is the day on which benignant angels, who rejoice in the repentance of a sinner, have had most frequent and abundant occasions of delight and praise. Then, Oh my christian friends, let the Sabbath of the Lord,let the day sacred to the honour of the Saviour-be ever to you a day of holy rejoicing. Let it be the utterance of your habitual feelings, when you "call the Sabbath a delight."—pp. 127–130.

We shall cite one more passage, of a different cast from either of the former.

"The man who lives without prayer lives in the neglect of a known and obvious duty; and in the violation of a direct and often-repeated command. The man who lives without the habit of offering praise, betrays a heart awfully insensible and basely ungrateful. The man to whom such engagements are irksome, and who bends his knee in the semblance of worship, only from the force of early education, or the goading of an unquiet conscience, is completely destitute of a spiri tual taste. He has no feelings in common with the whole family of God on earth, or with redeemed spirits in heaven. His heart is not right with God; it displays the entire absence of spiritual life; he is dead in trespasses and sins; and unless a complete change be effected in his temper of mind, it is impossible that he should gain admission to the joys of immortality.

Were I addressing any one chargeable with the neglect of prayer, I would ask--Can you quit, in the morning, the chamber of repose, and feel no obligation to him who watched over your unguarded hours, and extended over you the shield of his protection? Can you enter on the business of the day, aware of the dangers and temptations to which you are exposed, and feel no inducement to seek an interest in his guardian care? Can you conclude the day, without any recollection of mercies received, or of sins which require forgiveness; and without any desire to seek the blessings of the great salvation? If you can, your state is inexpressibly awful, and is becoming more and more alarming every day you live. Conscience is asleep. The tempter gains a constant accession of power. What can be done to rouse you to a sense of your guilt and danger? Must some violent and threatening disease be commissioned to excite the fear of death and judgment, in order to bring you, in the attitude of a suppliant, to the throne of mercy? Must some heavy calamity cut off your wordly enjoyments, in order to compel you to seek the favour of him whose mercies you have disregarded, and whose wrath you have provoked? Oh may you be found, with penitential confessions and contrition, at the throne of grace, ere it be too late, lest soon you should be found, without a plea, before the dread tribunal!-pp. 114, 115.

These extracts will sufficiently justify our cordial recommendation of these discourses.

Observations on Providence, chiefly in relation to the Affairs of the Church. By John Leifchild. Price 3s. London: 1823. THERE are few subjects of higher