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moment's thought compared with the salvation of one of those children placed under your care and culture. You, too, are the successful pioneers of those institutions which invest your beloved country with peerless splendour in the view of surrounding nations. The Bible Society is giving the world the Bible, and you are preparing readers for it. Missionary Societies are endeavouring to send the Gospel to all nations, and you are furnishing them with missionaries to publish its blissful tidings. In short, you are moulding the mind and forming the character of those who will be the Church in the next age. From your youthful charges will emanate the men who, when your honored heads are laid low, will sustain your office, and "earnestly contend for the faith which was once delivered unto the saints." Think not that yours is an ordinary calling. In ages to come poets will sing, and historians will record, the wonders achieved in your noble undertaking.

Nor fail to remember that the efficiency of these institutions depends, under God, on yourselves. And now is the time of trial. You have reached a crisis, a momentous crisis. If you would preserve the children in your Sabbath-schools, you must provide them daily schools, and carefully protect them from influences which would deprive you of them. must be done, and done now. this is your work. To this work you

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must put your hand and heart without delay. And while nothing is wanting on your part, in this department of duty, address yourselves with renewed and augmented effort to your Sabbath engagements. By the transparency of your moral character, by Christian courtesy, and unwearied assiduity, endeavour to gain the confidence of your estimable colleagues. Give an example of regularity, punctuality, and attention, to your respective charges. Present to their minds afresh the wonderful facts of redemption, clothed in earnest solicitude. Every thing is to be hoped from the sympathy between the child and the teacher, and nothing without it. If the teacher trifles the child will trifle still. Let the spirit of prayer permeate and crown the whole, and God alone knows the consequences and results: for, while you are making your country pre-eminent among the nations of the earth, as the great shrine and centre of intelligence and piety, and giving it undying celebrity, as the repository of truth, and the seat of Christian enterprise, you are preparing millions of immortal spirits for the celestial haven of purity, peace, and bliss. Go on, and never tire. Suffer nothing to daunt your courage, or interrupt your course. And may God abundantly direct, assist, prosper, and bless you in your great and momentous undertaking. Measham. G. S.

OBSERVATIONS

Upon some of the principal Jewish and Heathen Princes and Governors mentioned in the New Testament.

Ir is our intention to present to the readers of the Repository, a few articles upon some facts that are occasionally mentioned in the New Testament, for the purpose of throwing some light upon the evangelical record, as well as of confirming its truth. We do not

profess originality; we are simply availing ourselves of the labors of learned and excellent men of former days; as Josephus, Grotius, Prideaux, Lardner, and others, whose writings constitute an impregnable bulwark round the citadel of revealed truth. To these, for

further and detailed information on those subjects that will come under our notice, we beg to refer our readers.

The main design of the evangelists obviously is, to narrate the actions of our Lord Jesus Christ, chiefly those of his public ministry, and to give an account of his death and resurrection, and the way by which Christianity was established among mankind. This object they have steadily pursued, without staying to present to their readers the political state or history of the countries in which these events occurred, or any account of any of our Lord's contemporaries. In the course of their narrations, however, they have been unavoidably led to mention the names of several distinguished persons, and to allude to various customs of the people, with whom the Saviour and his apostles had more or less to do. Hence the facts of the New Testament have been divided into two classes, principal and occasional. The principal facts are, the birth and preaching of John the Baptist; the miraculous conception and birth, the discourses, miracles, predictions, crucifixion, resurrection, and ascension of Jesus Christ; the mission of the apostles, the descent of the Holy Spirit upon them, and the other attes. tations which were given to the divine authority of Christ, and the truths of the Gospel. The things occasionally mentioned, are the condition and character of the princes and governors in whose times these great events happened; the state of the Jews, their opinions and practices, together with those of other people with whom our Lord and the apostles had intercourse. Our attention will, for the present, be occupied with the latter class of facts; and in the present paper we beg to offer a few remarks upon some of the more distinguished persons, both Jewish and Heathen, that are mentioned in the evangelical narration.

I. The first of these we would notice is Herod, frequently called, the great. St. Matthew assures us, that "Jesus was born in Bethleham of Judea, in the days of Herod the king," whom St. Luke styles, "the king of the Jews." Herod was of Idumean extraction, and was the son of Antipater. These Idumeans were a branch of the ancient Edomites, who, while the Jews were captives at Babylon, and their

land lay desolate, took possession of as much of the southern part of it, as contained what had formerly been the whole inheritance of the tribe of Simeon, and also half of that which had belonged to the tribe of Judah. They continued to occupy this district as Idumeans until 129, B. C., when they were subdued by Hyrcanus I., high priest and governor of the Jews, who permitted them to remain in the land, upon condition that they would be circumcised, and practice the Jewish laws. Rather than abandon a territory they had so long pos sessed, they submitted to the rite of circumcision, and consented to live in every respect as Jews. From that time they became Jews, and as such they were always regarded. Consequently, Herod was a Jew, though not of the ancient stock of Israel.

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This Herod, the son of Antipater, whom Josephus describes as being of no more than a vulgar family, obtained the crown of Judea upon the occasion of a difference between two branches of the Asmonean family. Hyrcanus II., had been for some time governor of the Jewish nation; but while the Roman empire was in an unsettled state, after the death of Julius Cæsar, Antigonus, brother of Hyrcanus II., by the assistance of the Parthians, and some Jews who were friendly to him, made himself master of Jerusalem and all Judea, and took Hyrcanus prisoner. this, Herod, who had filled some important and honorable offices under the family of Hyrcanus, went to Rome to endeavour to obtain the kingdom for Aristobulus, the brother of his wife Mariamne, and grandson of Hyrcanus. But the senate, influenced by certain reasons of state, and weary of the dissensions which were continually taking place among the Asmoneans, yielded to the request of Mark Antony, and conferred the kingdom of Judea upon Herod. Having had this unexpected success, he immediately returned Judea; and in the space of three years he gained possession of the whole country, took Antigonus, his rival, prisoner, and had him put to death. Herod died about three years after the birth of Christ, of so painful and loathsome a distemper, that many entertained the opinion that it was a judgment of God upon him for his many impieties. Reckoning from the time of "Antigonus'

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death he reigned thirty-four years, but reckoning from the time that he was declared by the senate of Rome king of Judea, he reigned thirty-seven years. From these observations we perceive that the fact recorded by the evangelist is fully confirmed, that" Herod" was "king of the Jews."

This was the Herod who ordered the destruction of the infants of Bethlehem and its vicinity. St. Matthew relates the account in these words, "Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men." It has been customary for a certain class of writers to deny the truth of the statement here made by St. Matthew, on the ground that it is not once mentioned by Josephus, or any other historian who wrote about that time. This objection possesses no weight whatever, as will appear from the following observations.

1. The fact that this event is not mentioned in the writings which are extant of those historians who flourished about, or immediately subsequently to, the time of Herod, does not in the least invalidate the evangelist's statement. It is well known that of the writings of many ancient historians, but small portions, and, in some instances, mere fragments, have been handed down to posterity; while other writers are so brief as to omit many things, which, how important soever they may seem to us, and however strange their omission may appear, formed no part of their design. This being a fact, and a fact generally known, it is fallacious and absurd to conclude the narrations of one writer to be false, from their not being mentioned in those writings which are extant of other writers about the same age. For aught we can tell, the event in question may have been related by some of those writers whose books have been lost.

2. Nor does the silence of Josephus, when impartially considered, furnish any objection to the statement of the sacred penman. It is possible Josephus might not have heard, or been well assured of the action. Thirty-eight VOL. 6.-N. S.

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years had passed away since it took place before he was born, and fifty-six more had elapsed before he wrote his history of the Jewish wars, so that it does not appear very surprizing that he, who wrote ninety-four years after the transaction, should make no mention of it, particularly as an account of this slaughter of the children was not likely to be preserved in the Jewish records.

But supposing the Jewish historian to have been well acquainted with the fact, we remark again, that the most diligent and accurate historians have omitted many events that occurred within the limits of those times, a history of which they undertook to write; and the circumstance that one writer has mentioned some things omitted by another, does not destroy the credibility of the latter. Suetonius, Tacitus, and Dion Cassius have all written of Tiberius, but it is no objection to any one of them, that he has stated some things regarding that emperor which the others have passed over in silence. Indeed, Josephus himself has made a variety of statements in regard to Herod the Great, which are confirmed by no other writer, yet no one questions their truth, though supported by his authority alone. Why then reject a statement made by St. Matthew, because the evangelist's are the only writings extant that contain the assertion?

But again; Josephus might purposely omit this action of Herod for these two reasons. In the first place, that his history of the Jews is a political one, and therefore the executions at court, those which were made for reasons of state, might be more suitable to his object. And in the second place, more particularly, that he might not brand the memory of Herod with so horrid a cruelty. All historians of judgment and candour who have written of so jealous and cruel princes as Herod, have been obliged, out of a regard for themselves and their readers, to pass by some of their more flagrant enormities. As we shall presently see, Josephus has described many of Herod's cruelties and barbarities; had he related them all, it might have appeared that he was influenced by a hostile and malignant feeling, rather than by a desire to be faithful and impartial. And it may be added that, as Josephus has done what he could to vindicate X

Herod in some of those horrible executions, he might be obliged, for his own honor, to say nothing of what was done at Bethlehem. The slaughter of the infants, from two years old and under, of a whole town, and the district around, could not but have appeared, in what light soever the historian might have presented it, most horrid inhumanity.

Once more; Josephus was a firm Jew, as such he had a particular reason for his silence to have recorded the fact in his history would have served the Christian cause. To write that Herod, at the latter part of his reign, had destroyed all the infants at Bethlehem, because of a report that the king of the Jews had been newly born there, would have greatly pleased the Christians, since it was well known, when he wrote, that about thirty years after the death of Herod, Jesus being then about thirty years of age, had been styled the king of the Jews, and had been publicly crucified at Jesusalem with that title. Nor do we see how any serious and attentive heathen who had heard any thing of Jesus, could read an account of this event in Josephus, a Jewish historian, known to be no favourer of Christians, and not be disposed to think that the Christian belief deserved consideration. On the whole, we presume it does not appear that the silence of Josephus is any objection to the relation of St. Matthew.

3. There is nothing in the action here ascribed by Matthew to Herod, at all incongruous with his general character and conduct. Herod was a monster of cruelty, and that even to his own family. It was his extreme barbarity that gave rise to the proverb, “It is better to be Herod's hog than his son." When he gained possession of Jerusalem, and had taken Antigonus prisoner, he procured his death. Aristobulus, brother of his wife Mariamne was murdered by his directions, at eighteen years of age, because the people at Jerusalem had shewn some affection for his person. In the seventh year of his reign he put to death Hyrcanus, the grandfather of his wife, at the age of eighty, and who had always exhibited a mild and peaceful disposition. His own wife, Mariamne, and her mother, Alexandra, were murdered nearly together. Alexander and Aristobulus were strangled in prison by his orders.

In his last sickness, a little before he died, he ordered the presence of all the chief men of the nation at Jericho. When these were come to Jericho, he had them all shut up in the circus, and calling for Salome, his sister, and her husband, Alexas, he told them, that he very well knew that nothing would please the Jewish people more than his death; that they had these men in their custody; and he conjured them with tears, that as soon as he was dead, and before it was known that he was dead, they would command the soldiers to kill them; that then all Judea, and every family would, though unwillingly, lament his death. These are but a few accounts of Herod's inhuman conduct; those who may desire to see some additional instances of his cruelty may do so in Josephus' history of Herod's reign. We have adduced sufficient to prove, it is hoped, our assertion, that he was a monster of cruelty, and that a Iman who could do actions so savage and barbarous, is very capable of committing the crime charged upon him by St. Matthew.

4. The account of the sacred historian is confirmed by the testimony of ancient Christian authors. Justin Martyr, among others, who flourished before the middle of the second century, thus alludes to it: "But," says he, "Herod, when the Arabian wise men did not come back to him as he had desired them; and when Joseph and Mary with the young child, were gone into Egypt; not knowing the child whom the wise men came to worship; commanded all the children in Bethlehem, without exception, to be killed." This is taken out of his dialogue with Trypho the Jew.

It was not our intention when we commenced writing, to enter into a defence of the accuracy of Matthew, in the account he has given of the slaughter of the infants at Bethlehem, but simply to refer to it for the sake of shewing that Herod the Great, of whom we were writing, was the Herod meant by the inspired writer. We trust, however, that the observations which have been made will, rather than otherwise, promote the cause of truth; shewing, as they appear to ourselves to do, that there is no reason whatever to reject St. Matthew's statement.

To be continued.

HEBREW HISTORY. (No. IV. concluded.)

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THE tabernacle was reared on the first day, of the first month, of the second year after the Hebrews left Egypt. After the seven days of the consecration of the priests was pired, their first sacrifices and offerings were made; and as Moses and Aaron blessed the people, the fire of the Lord fell, and consumed the offerings on the altar, and the people shouted and fell on their faces before the Lord. But alas! the day after, apparently, Nadab and Abihu, sons of Aaron, took their censers, and offered strange incense before the Lord: this being an act of of wanton presumption, caused their death, for the Lord consumed them. Aaron held his peace, conscious, that, though the trial was severe, it had been occasioned by his sons' folly. "God will be sanctified of them that come nigh unto him."

On the arrival of the fourteenth day of that month, they kept the passover at the appointed time; it being just a year from their departure from Egypt. On the twentieth day of the second month, the cloud was taken up from the tabernacle, and they proceeded in a northerly direction by gentle stages, through the very heart of the great desert. It might have been supposed now their religion, laws, and polity were fixed, and they had received such proofs of the Divine care, that all would have been obedience and confidence; but we soon learn this was not the case. Murmurings were heard in the camp; not by Moses, but by the Lord, and many were destroyed for their sin. They called the name of the place, "Taberah, or a burning," because they were burned up. They proceeded next, to a station called "Kibroth-haatavah, or the graves of the lusters," for the mixt multitude having complained, and set the Israelites also complaining, of the sameness of the manna as their diet, and spoken, with longing desire, of their food in Egypt, and displayed a spirit of turbulence, Moses prayed to God, who raised up seventy elders to assist him, and also gave the people abundance of flesh, but many of them were so thankless and wicked that they were destroyed

and buried there. From thence they removed to Hazeroth, where new troubles awaited Moses. His own brother Aaron, and his sister Miriam, spoke against Moses, and his authority, and though he did not resent it, God did; and Aaron was rebuked of God, and Miriam smitten with the leprosy. The last encampment we shall now notice, was called Kadesh-barnea, on the southern border of the promised land, at least 150 miles north of sinai, and not far from Beersheba. As they were now on the border of their land, some measures were thought necessary to be adopted, in order that they might proceed to possess it. Accordingly, by the direction of God, a prince or distinguished man from every tribe was appointed, to go and search out the land. They did so, and apparently went through the length and breadth of it; and in forty days they returned. They cut down a branch with a large cluster of grapes, and bore it between two of them on a staff, as a specimen of its fruit. The following was the report delivered to Moses:- "We came unto the land, whither thou sentest us; and surely it floweth with milk and honey, and this is the fruit of it. Nevertheless, the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south, and the Hittites and the Jebusites, and the Amorites, dwell in the mountains; and the Canaanites dwell by the sea, and by the coast of Jordan." The people began to murmur; but Caleb, one of the spies, from the tribe of Judah, sought to still the people, and said, "Let us go up at once and possess it, for we are well able to overcome it." But neither Caleb, nor Joshua, another of the spies, nor Moses, were able to subdue the clamour of the people, or to silence the cowardly and faithless spies: for they proceeded to speak evil of the land, and to represent its inhabitants as eaten up of the land, and as being so great that they, the Hebrews, were but as grasshoppers before them. Oh! the cowardly spirits, the unbeliev ing hearts, the unworthy tempers, they

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