for restoring the Jews, calls them Syrians. Plato is supposed to have died 347 years before the birth of Christ.

The poetry, history, and laws of the heathen, appear to have been derived from the ideas which they had borrowed from the Jews. Strabo and Diodorus Siculus acknowledge Moses to be the first legislator, from whom all laws had their rise; and according to Grotius, that which the ancient philosophers drew from the theology of the Phoenicians, and the poets from them, the Phoenicians drew from the Hebrews. Their ancient fable of Saturn and his three sons dividing the government of the world amongst themselves, appears to have been taken from Noah and his three sons peopling the earth; and their stories of the origin of the universe, the golden and iron ages, the giants' war, Deucalion's flood, &c. seem to be no other than broken fragments of scripture history. The first idea of navigation was probably taken from the account of Noah's ark, and the splendid architecture of the Greeks and Romans from the proportions in Solomon's temple.

The Phoenicians, who are celebrated for their learning, appear to have been the ancient inhabitants of Canaan, of the sons of Anak; for when a colony of them had seated themselves at Carthage, they called it Chadre-Anak, the seat of Anak; and having been expelled, they retreated to Africa, and built Tripolis. Their correspondence with the Jews, is supposed to have commenced at a very early period, in the times of the Judges; and Sanchoniatho, their principal historiographer, who wrote nine books of Phoenician antiquities, is said to have had a conference with the priest of the God of Israel, from whom he received the foundation of his mythology: hence also the origin of the Grecian fables. While the Egyptians communicated that knowledge to the Grecian poets, which they had derived from the Hebrews resident among them, the Phoenicians by an extensive navigation transferred it to different parts of the world, and even made it an article of commerce. Greece became the seat of learning, by corresponding with the Egyptians and Phoenicians, who had an early intercourse with the Hebrews, and thus their poets, philosophers, historians, and legislators, became furnished with ample materials for their several departments. Hence Tertullian observes in his Apology, "Truth is more ancient than

all; and if I am not deceived, the antiquity of Divine Writ has in this profited me, that I am fully persuaded it was the treasury of all following wisdom. Which of the poets, which of the sophists, who did not drink altogether of the prophets' fountain? Thence also the philosophers quenched their thirst: so that what they had from our scriptures, we received again from them."

The progress of human literature may possibly be traced from one age and nation to another; but there is a point which we cannot pass. Profane history carries us down to Egypt, and there it leaves us. Sacred history carries us back to times anterior to any human record; it makes us acquainted with a people who were the light of the world, and the depositaries of all its wisdom. A book so venerable for its antiquity, and so replete with Divine knowledge, lays the highest claim to my regard, and demands to be received as an emanation from the " Father of lights.”— Biblical Magazine.

Enquiries and Correspondence.

Worship of Christ.

WHERE, in the Bible, shall I find the doctrine taught that "the Mediator between God and man, is the proper object of Divine worship?"

A. Z.

The Mediator is not represented in the Bible as the proper object of Divine worship, to the exclusion of the Father. It has, indeed, been doubted, whether Christ should be addressed in prayer, but we think this doubt is decidedly overruled by Phil. ii. 10, and other Scriptures.

God conversing with Moses.

SIR, Will you be kind enough to explain to a youthful reader of your valuable magazine how he may reconcile Exodus xxxiii. 11, with the 20th verse of the same chapter? A BIBLE READER.

We think the texts may be easily reconciled by allowing a little latitude to the expression, "face to face," which may be understood in the sense of intimately or immediately. Moses was admitted to an audience with Deity; but could not be said properly to have seen Him who is invisible. We consider

verses 19 and 20 to be an amplification of verse 11, explaining more particularly the manner of the interview referred to.

Who can praise God?

SIR, Will you kindly give me your opinion whether it is wrong to join in congregational singing when the heart cannot accompany the words? Some hymns speak the language of a truly converted soul: should those be silent who have not given their hearts to God?

We think they should; if they have resolved not “to give their hearts to God;" for in this case they can be nothing better than rebels against His government. Christianity is a "reasonable service." There must be therefore no false play, no pretence, with reference to the solemn engagements of prayer or praise.

Would not "Martha' act more wisely, if instead of remaining doubtful, or self-excluded from this delightful part of public worship, she were at once to give herself to God? She cannot suppose that he will make an exception in her case to his promise of saving to the uttermost all who come to him by Jesus Christ? She cannot begin the new year better.

Hereditary consequences of sin.

DEAR SIR,-You will very much oblige an old subscriber, by a few remarks in your next upon Exodus xxxiv. 7; 1 Kings xxi. 29; Joh v. 4, and xxi. 19.

Does it mean that children will suffer for the sins of their ungodly parents, of course I mean in this world? In 2 Samuel xii. 14, 15, it appears that David's child suffered for the sins of his father.

I am, Dear Sir,
Yours, &c.,

E. E. G.

The Bible unquestionably recognises the fact that children suffer for the sins of their parents; and Paine and other infidels have foolishly brought forward the above, and similar, statements of Scripture, as arguments against its Divine authority! But every observant and reflecting mind must at once see that these arguments do not constitute any objection against the Bible;

since the fact, that children suffer for the sins of their parents has existed in all ages, and still exists every where, independently of Revelation.

The impious inference drawn from such premises, that God is unjust, is quite in keeping with the other arguments of infidelity; although had there been any shew of reason in it, the Scriptures would remain untouched by the discovery. So far from originating such a doctrine, they make known the only method of cutting off this entail of misery, as explained at length in the eighteenth chapter of the prophecies of Ezekiel.

Miracles of Christ and his apostles.

MY DEAR SIR,-Will you be so kind as to explain John xiv. 12? What works can a believer do greater than his Saviour?

FRANCES M.

Our Saviour is not speaking of believers generally, but of his immediate successors, who were to be endowed with miraculous powers greater than those, even, which he had himself manifested.

It is not easy to decide on the comparative greatness of our Saviour's miracles, and those subsequently wrought by the apostles; but, for our own part, we are content to take the estimate of Christ himself, as decisive on the point; without contrasting, as some do. the ordinary means and appliances of humanity with the omnipotence possessed by God Incarnate, in order to magnify the character of the apostolic miracles.

YOUNG, BUT READY.

AN Agent in connexion with "The Irish Evangelical Society" writes:The subject of the following narrative began with her parents and family to attend my ministry, shortly after my settlement in this neighbourhood, at which time there was little in her manner to distinguish her from the other members of the family. She became one of my Bible-class, soon after it was commenced, and it was here I first became interested in this young Christian. Her humble deportment, her desire to obtain a knowledge of her Bible, and her regular attention to the duties of the class, attracted my notice, and led me to form a favorable view of her future usefulness, under the blessing of God, in her sphere. Her continuance at the class strengthened those views, for it was now evident that she was drinking deeply at the fountain of

Divine truth-her Bible was her constant companion. In this way she continued for nearly three years of exemplary attendance, although she had nearly four miles to travel to the meeting-house, and a good part of that among the hills, with no beaten path.

After being a member of the class during that period, she was under the necessity of attending some public works in the neighbourhood, and about the same time she became a teacher in a Sabbath school, formed in connexion with them. In this situation she won the esteem of all who knew her. While here, a circumstance took place which deepened her religious impressions, and manifested the wonderful providence of God in the salvation of the soul. The way to the works from her own home, lay nearly two miles through the fields, and ere reaching them, it was necessary to cross a small mountain river, subject to sudden and extensive swellings, during which it is extremely dangerous to cross on the narrow bridge, erected for that purpose. Beneath this little wooden bridge, about fifty feet down the river, an embankment has been thrown up in order to raise the water to the level requisite for the works, and down which the superfluous water falls a height of nearly twenty feet, and during the time of the flood, rolls in foam down the channel.

One cold morning in the month of January, Jean and her companions came to the bridge on their way to the works. The water had already risen nearly a foot over the pathway, and threatened every moment to tear it from its place on the bank, and carry it down the flood. Anxious to get to their work, and forgetful of present danger, one of them proceeded to help the rest, and by holding each other's hands, they all crossed but three, including Jean; these siezed each other's hands, and the hand of their heroic conductress, when the increasing flood swept the frail footway before it, and precipitated them into the midst of the impetuous torrent. It was dark, and in a moment, ere relief could be obtained, two were thrown by the violence of the flood on the other side, and caught by their companions; Jean was swept down the stream, and carried over the waterfall; and after being several times caught and lost, was at last rescued from her perilous situation by a man at the risk of his life, while the noble girl who had conducted so many of her companions in safety over the flood, sunk herself into a watery grave.

I saw Jean soon after she was rescued. She was weak, had several bruises about her head, but felt thankful for her own safety, and deeply grieved for the loss of her companion, a feeling in which all participated. Her mind was calm, and she spoke of her deliverance with such thankfulness, and Scriptural knowledge, that all around were no less surprised