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tians; therefore we have need of God's mercies every day if he was for a moment to take away his mercy and blessings from us, we should all die, and be worse, far more so, worse than nothing; therefore God's mercies are daily; they are bestowed on us every day, every hour, every moment: what a merciful God then we have!

Though we pray to God every day to give us those things which we want, nevertheless we call them our own; how can those things of which we are in constant want, be called our own?-It is called our own because we are to labour for it, because we are to get our bread by honestly working for it.

Teacher. This shows us that God does not intend that man should be idle; but it shows us this truth, "That if a man will not work, neither shall he eat." It says, "Give us this day," &c.; what are we to learn from these two words being added?—It shows us that we are to pray for our daily bread every day, every morning when we get up.

It says,

word"

"Give us this day," &c.; what does this give" show us?-That it is a free gift from God; that we do not deserve it.

Teacher. We must use the means to procure what we need. Suppose we are farmers, we must plant and sow, or we shall certainly have no wheat or bread; nevertheless, all our labour, sowing and planting, will be of no use, unless God gives the increase, by making the sun to shine on our labours, and the rain to come down from heaven. But if God were not to give us rain and fine weather, and thus cause that there should be a famine in the land, we should have no right to complain, because God would be only dealing with us justly; we deserve punishment, and not blessings; and therefore we should be thankful to God for his goodness to us; and as we ask of God, in the morning to give us our daily bread, so in the evening we should never forget to thank him for his blessings.

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What do we pray for when we say, give us this day our daily bread?"-That God would always give us those things which are necessary for us, through Jesus Christ.

:

"the

Teacher. Though God gives us all those things which we want, we must not forget that we do not deserve one of these blessings, for we all have sinned, and offended against God, and we deserve only punishment and death and we must remember, that it is only through Jesus Christ, that we do now, as it is, receive them; only for Jesus Christ's sake, who shed his blood for sinners, died on the cross for us, that by his death we might live. What a merciful God then ours is, to give us all those things which we want, when we deserve to be treated in an exactly contrary manner! What a powerful God ours is, to be able to give us all things that we want! What a just and holy God ours is, to keep so to what he has declared, for God said, soul that sinneth it shall die," and therefore he can give us these blessings only through Christ, who died instead of us upon the cross, that God might be just, and yet receive and forgive the sinner. If then God is so holy and just, how foolish must all those be who hope to be saved through their own good works, falsely so called, and not trust only in Christ, who will give them the Holy Spirit to take away their sins, and his own righteousness, which is pure and spotless; and who at last will make them just, place thein in a holier state than Adam and Eve were before they sinned, and thus receive them into everlasting habitations, the mansions prepared for all those who love Christ! If God, too, is so powerful, how we should fear to offend him! If so merciful, how we should love him! May God open sinners' eyes to see their danger, make us love him, and make us fear to offend him.-C. R. A.

MERCY AN "ATTRIBUTE OF GOD."

(In reply to a Correspondent, U. B.)

EDIFICATION, not controversy, is the grand object of the "Christian's Penny Magazine." Conscious, however, of our fallibility, we dare not presume to affirm that we never shall insert or allow a mistaken proposition in its pages. Our respected Correspondent U. B. must nevertheless permit us to justify the propriety of calling "Mercy an Attribute of God." We believe he is sincere in stating his "conclusion somewhat differing," and in being "induced to solicit" information concerning "better means to judge of the propriety or impropriety of his formed conclusion."

Dr. Dick's opinion we highly respect, and consider the country under great obligation to that excellent writer for his learned and edifying writings, especially his "Christian Philosopher," "Philosophy of Religion," and "Philosophy of a Future State." His "Improvement of Society by the Diffusion of Knowledge," we have not yet seen. But we are not disposed to admit any statement of that superior author as authority for excluding "Mercy" from the list of the "Divine Attributes." U. B.'s quotation from the Doctor's "Philosophy of Religion," declaring "Goodness is the genus and Mercy the species," we disapprove, as not adapted to promote edification; and we would say, in the language of Dr. Dick himself, in speaking (in another work) of terms used to denote the attributes of Deity "But these, and other expressions of a similar kind, are mere technical terms, which convey no adequate, nor even tolerable notion of what they import." Christian Philosopher, p. 42.

Dr. Johnson, in his Dictionary, calls "Attribute, the thing attributed to another, as Perfection to God." Surely our respected Correspondent will admit that Mercy is attributed to God; and therefore it must be a Divine Attribute: especially when he reads the awful and glorious proclamation of the Divine name by JEHOVAH himself: "And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.” Exod. xxxiv, 6, 7.

Buck, in his "Theological Dictionary," says, "Mercy of God, is his readiness to relieve the miserable, and to pardon the guilty. 1. It is essential to his nature. Exod. xxxiv, 6, 7."

Jones, in his "Biblical Cyclopædia," calls Mercy an essential attribute of Deity; for the discovery of which we are indebted wholly to Divine revelation."

Calmet, in his "Dictionary of the Bible," says, Mercy is one of the noblest attributes of Deity."

Dr. Dwight, in his valuable "System of Theology," treats of the "Attributes of God," in the following order, in several Sermons: 1. Eternity. 2. Immutability. 3. Omnipresence. 4. Omniscience. 5. Omnipotence. 6. Independence. 7. Benevolence. 8. Justice. 9. Truth. 10. Mercy. 11. Wisdom.

Dr. Owen, who has been pronounced "The Prince of Theologians," in his "Greater Catechism," writes as follows:

"What are the attributes of God? - His infinite perfections, in being and working. Rev. iv. 8-11.

"What are the chief attributes of his being? — Eternity, infiniteness, simplicity, or purity, all-sufficiency, perfectness, immutability, life, will, understanding

"What are the attributes which usually are ascribed to him in his works, or the acts of his will? — Goodness,

power, justice, mercy, holiness, wisdom, and the like,' which he delighteth to exercise towards his creatures, for the praise of his glory." Works, vol. v, p. 11, 12.

Dr. Dick, however, we presume, as our correspondent has quoted him for authority, will be regarded with the greatest deference; and therefore we will give his judg ment on this most interesting question. In his very instructive "Christian Philosopher," he says

"By the natural or essential attributes of God, we understand such perfections as the following: his eternity, omnipresence, infinite knowledge, infinite wisdom, omnipotence, and boundless beneficence. These are the characters and attributes of Deity, which, we must suppose, form the chief subject of contemplation to angels, and to all other pure intelligences; and in investigating the displays of which, the sons of Adam would have been chiefly employed, had they continued in primeval innocence. These attributes form the groundwork of all those gracious relations in which the God of salvation stands to his redeemed people in the economy of redemption they lie at the foundation of the whole Christian superstructure-and were they not recognized as the corner-stone of that sacred edifice, the whole system of the Scripture Revelation would remain a baseless fabric. The full display of these perfections will be exhibited in the future world-and the contemplation of this display will form one of the sublime employments of the saints in light' and to prepare us for engag ing in such noble exercises, is one of the chief designs of the salvation proclaimed in the Gospel.

"The Christian revelation ought not to be considered as superseding the religion of nature, but as carrying it forward to perfection. It introduces the Deity to us under new relations, corresponding to the degraded state into which we have fallen. It is superadded to our natural relations to God, and takes it for granted that these natural relations must for ever subsist. It is true, indeed, that the essential attributes of God, and the principles of natural religion, cannot be fully discovered without the light of revelation, as appears from the past experience of mankind in every generation; but it is equally true, that, when discovered by the aid of this celestial light, they are of the utmost importance in the Christian system, and are as essentially connected with it, as the foundation of a building is with the superstructure.-But, unless we make such topics a distinct subject of attention, and endeavour to acquire clear and comprehensive conceptions of our natural relations to God, we can never form a clear conception of those new and interesting relations into which we have been brought by the mediation of Jesus Christ.

"It appears highly unreasonable, and indicates a selfish disposition of mind, to magnify one class of the Divine attributes at the expense of another; to extol,' for example, the Mercy of God, and neglect to celebrate his Power and Wisdom-those glorious perfections, the display of which, at the formation of our globe, excited the rapture and admiration of angels, and of innocent man. All the attributes of God are equal, because all of them are infinite; and therefore to talk of darling attributes in the Divine nature, as some have done, is inconsistent with reason, unwarranted by Scripture, and tends to exhibit a distorted view of the Divine character. The Divine Mercy ought to be celebrated with rapture by every individual of our fallen race; but with no less rapture should we extol the Divine Omnipotence; for the designs of Mercy cannot be accomplished without the intervention of Infinite Power. All that we hope for, in consequence of the promises of God, and of the redemption accomplished by Jesus Christ, must be founded on the conception we form of the operations of Omnipotence.”—Christian Philosopher, p. 31, 32, 34, 35.

"From such considerations, we learn, even from the system of nature, that Mercy is an attribute of the Deity; for, if mercy consists in bestowing favours on those who are unworthy, or who merit punishment, the greatest sinners in all ages have shared in it, and every individual of the human race, now existing, enjoys a certain portion of those comforts which flow from the benevolent arrangements which the Creator has established." Dr. Dick sums up the whole of his beautiful reasoning thus: "If mercy were not an essential attribute of the Deity, he would have cut them down in the midst of their transgressions, shattered to pieces the globe on which they dwelt, and buried them in eternal oblivion. But whether Divine mercy will extend to the final forgiveness of sin, and the communication of eternal happiness to such beings, can be learned only from the discoveries of revelation."-Ibid. 172, 173.

U. B. we trust will be satisfied by these observations, that there is propriety in denominating "Mercy a Divine Attribute," and at the same time be prepared to rejoice in God who is rich in mercy, for the great love wherewith he hath loved us," Eph. ii, 5; and especially, that through the new covenant by Jesus Christ, the mercy of the LORD is from everlasting to everlasting upon them that fear him." Psalın ciii, 17.

A GUIDE TO PRAYER,

JESSAMINE COTTAGE;

Being Domestic Narrative of the Happy Death of a Mother and Four Children, who died of Consumption. By a Young Minister. 32mo. cloth, pp. 96. Hamilton, London.

"A Domestic Narrative of the Happy Death of a Mother and Four Children," three daughters and one son, removed to glory within a short period, must be unusually interesting. The series of incidents which are here narrated, with much feeling and peculiar pathos, are all of a domestic nature, appealing to the hearts of all in the several relations of life. The melancholy scenes which are here exhibited, beautifully illustrate the sanc tifying and consoling nature of genuine religion; and the various lessons of improvement which are drawn from the several parts of the narrative, remind us of the Dairyman's Daughter, and are not unworthy of the pen of Legh Richmond.

A communication for B. Z. lies at the Publishers'.

The answer to W. is unavoidably postponed till next week. London: Printed and Published by C. WOOD AND SON, Poppin's Court, Fleet Street; to whom ali Communications for the Editor (post_paid) should be addressed; —and sold by all Booksellers and Newsmen in the United Kingdom.

Hawkers and Dealers Supplied on Wholesale Terms, in London, by STEILL, Paternoster Row; BERGER, Holywell Street, Strand; F. BAISLER, 124, Oxford Street; and W. Ñ. BAKER, 16, City Road, Finsbury.

No 63.

AUGUST 17, 1833.

SACRED JEWISH FESTIVALS. FEASTS and Festivals, as observed by the ancient Hebrews, are necessary to be known familiarly by every intelligent reader of the Bible, on account of the frequent mention of them in the Holy Scriptures. We shall here, therefore, give an account of the four annual festivals of the Jews, three of which were specially appointed to be observed by them as God's peculiar people, and the fourth was to be regarded with gratitude and joyfulness, as the anniversary of the creation of the world.

I. THE FEAST OF TRUMPETS.

This was the anniversary of the creation. Probably it had been observed with some circumstances of solemnity from the beginning, by those who feared the LORD. It was not peculiar to the Hebrews; but now it was made sacred to the Israelites, a direct command being given to regard it as a sacred festival: "And the LORD spake unto Moses, saying, Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a Sabbath, -a memorial of blowing of trumpets-a holy convocation. Ye shall do VOL. II.

no servile work therein; but ye shall offer an offering made by fire unto the LORD." Lev. xxiii, 23-25. Dr. Gill remarks on this passage, "As this was New Year's day, this ceremony seems to have been appointed to express joy for all the inercies and blessings of the last year; and the rather, as at this time of the year all the fruits of the earth were gathered in, not only the barley and the wheat, but the oil and the wine, and under such grateful acknowledgments, to expect the Divine blessing to attend them the following year. And besides, at this time of the year, it was generally thought by the Jews, and by others, that the world was created; and this blowing of trumpets might be in memory of that, and as an emblem of the shoutings of the sons of God, the angels, the morning stars, who sang for joy when the foundations of the earth were laid. Job xxxviii, 6, 7. To which it may be added, this seventh month was very memorable for holy solemnities, as the day of atonement on the tenth, and the feast of tabernacles, which began on the fifteenth, and therefore was ushered in with blowing of trumpets to make it the more significant, and particularly to put the people in mind to prepare for the day of atonement. Ainsworth thinks, that this was a figure of the

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ministry of John the Baptist preaching the baptism of repentance for the remission of sins; but rather it seems to be an emblem of the gospel and the ministry of it, in the acceptable year of the LORD, or the gospel dispensation, which is sometimes signified by the blowing of the great trumpet (Isa. xxvii, 13), and by ministers lifting up their voice like a trumpet (Isa. lviii, 1), by which sinners are roused and awakened to a sense of their sin and danger, and to hear a joyful sound of love, grace, mercy, peace, pardon, righteousness, and salvation through Christ."

Many of the more pious Jews observe this festival in holy exercises to this day: for after they return home from attendance at the blowing of the trumpets in their synagogues, they sit down to meat with joyfulness, and spend the rest of the day in religious services.

This memorial of blowing of trumpets, is called the seventh month: it answered to our September; and was originally the first month, in memory of the creation, and it so continued to be the first month of the civil year. But after the wondrous redemption of Israel from Egypt, the seventh month, Abib, formed a new era in the history of the church of God, and in memory of that marvellous event, "the LORD spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year unto you." Exod. xii, 1, 2. Observe the montli Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night." Deut. xvi, 1. Abib, called also Nisan (Esth. iii, 7), answered to the latter part of our March and the former part of April.

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II. THE PASSOVER, OR FEAST OF UNLEAVENED

BREAD,

Was the first annual festival peculiarly appointed for the Israelites. It was observed in commemoration of the Divine favour to the Hebrews, in emancipating them from cruel slavery. On the night of their de liverance, when the angel of vengeance smote the firstborn of every Egyptian, he passed over the houses of the Israelites, whose door-posts had been sprinkled, in faith, with the blood of the lamb which had been sacrificed in the evening, at the command of God, Exod. xii. It is remarkable, that the night of the institution of the Passover, was the termination of the four hundred and thirty years sojourning of the Hebrews, from the time of Abraham. Gen. xv, 13, 14; Exod. xii, 41, 42.

Intelligent readers of the Scriptures will find, that the Israelites' Passover was emblematical of our eternal redemption by Christ. For this reason the apostle was inspired to write, "Christ our Passover is sacrificed for us." 1 Cor. v, 7. His spotless holiness in heart and life was prefigured by the paschal lamb being without b'emish. Therefore another apostle has written of Christians being "redeemed, not with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without bleinish and without spot." 1 Pet. i, 18, 19. Like as the Israelites, therefore, were passed over and delivered by the shedding of the blood, and feeding upon the flesh of the paschal lamb, so the redemption and salvation of Christians are now enjoyed by feeding, in faith, upon the flesh and blood of Christ, especially in the ordinance of the Lord's Supper. John vi, 52-62; 1 Cor. xi, 23-29.

III. THE FEAST OF WEEKS,

Was observed seven weeks, or fifty days after the Passover. Lev. xxiii, 15-17. This festival is sometimes

called Pentecost in the New Testament (Acts ii, 1), that being a Greek word signifying the fiftieth. This festival was ordained to commemorate the giving of the Divine law at Mount Sinai, fifty days after the deliverance of Israel from Egypt. Pentecost was also called The Feast of Harvest, because it was held at the close of the wheat harvest, the first fruits of which, in two loaves of fine flour, were presented to the Lord, with sacrifices, thanksgiving, and rejoicings.

Pentecost, it will be remarked, happened on the Lord's day of the Christians; and when the apostles were assembled at the early prayer-meeting on that morning, they were miraculously endowed with the gifts of the Holy Spirit. These communications were necessary to qualify them to fulfil their extraordinary ministry in establishing the kingdom of Christ upon the earth, by preaching the gospel in languages which they had never learned. Their first effort on opening their evangelical commission was a kind of pledge of the grace of God, as by his blessing three thousand souls were added to the church on that memorable day. Acts ii.

IV. THE FEAST OF TABERNACLES,

Held at the close of the whole harvest and vintage (Deut. xvi, 13), was appointed as the season for acknowledging the bounties of God, in crowning the year with his general blessings. At the same time it was designed to commemorate the Divine goodness in protecting the Israelites during their forty years' wandering in the desert of Arabia. For this purpose, as their forefathers had dwelt in tents while sojourning in the wilderness, they were required to dwell in booths formed of the boughs of trees during the seven days of this festival.

In many respects the Feast of Tabernacles was the most joyful festival of the Israelitish nation. They were seasons anticipated with unfeigned delight by the pious servants of God. And as all the male inhabitants were required on these occasions to go up to the place were the Tabernacle of Jehovah was placed, when that sacred building was erected at Jerusalem, the females being permitted to accompany them, the joyful concourse was very great. In these national festivals, the people dressed themselves in their best attire, anticipating the pleasure of seeing their friends and relations; and when assembled in the holy city, they unanimously joined in the prayers and sacrifices, which were accompanied with bands of music and thanksgiving Pious Israelites might naturally rejoice at the contemplation of these delightful solemnities, when in troops, they went "from strength to strength". every one of them in Zion appearing before God." The inspired Psalmist describes them as supremely happy on earth, who spent their lives in these delightful services, and the consideration of these is needful to enter into the meaning of Psalms lxxxiv and cxxii. A reference to these happy seasons, will be necessary to realize the lamentations of the servant of God, as they are expressed in Psalms xlii and xliii.

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ON WORSHIPPING GOD. Worship that's moulded in tradition's schools, Is but the sensual sacrifice of fools. Be wisely careful what thy lips impart; Bring thy soft tongue acquainted with thy heart. Be slow to speak, and be as quick to hear: Heaven loves a single tongue, a double ear.

QUARLES.

SCRIPTURE BIOGRAPHY.

NOAH.

The Dispersion of Noah's Family.

"THE mountains of Ararat," on which the ark rested, are in Armenia; and in the country adjoining, Noah appears to have settled. "And the sons of Noah that went forth of the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread." Gen. ix, 18, 19.

For some years Noah seems to have enjoyed considerable domestic tranquillity, and his family was greatly increased. But in the time of his grandsons, probably about fifty years after the deluge, a circumstance occurred by which his domestic peace was broken. With the simplicity peculiar to the sacred historian, he says, "And Noah began to be a husbandman, and he planted a vineyard; and he drank of the wine, and was drunken; and he was uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told it to his two brethren without. And Shem and Japheth took a garment, and laid it upon their shoulders, and went backward, and covered the nakedness of their father, and their faces were backward, and they saw not their father's nakedness.” Gen. ix, 20-24.

It is difficult to imagine that Noah was ignorant of the intoxicating quality of the prepared liquor. Nor does the inspired record allow us to suppose that he was inclined to habitual drunkenness. It was a solitary instance. Most likely, after the fatiguing labour of a sultry day, Noah, in refreshment, drank too eagerly of the welcome beverage; and becoming weary, lay down inconsiderately in the shade for repose. Canaan first perceived his aged grandsire in that condition, and making himself merry with the discovery, brought his father to behold the sight. Instead of reproving his son, Ham joined with him in making sport of the infirmity of his aged, pious, and venerable father, and exposed it to his brethren Shem and Japheth. They were properly affected towards their reverend parent, and that which Ham had published with ridicule, they piously concealed.

That Ham and Canaan were worthless characters, seeins intimated by Moses, when he says, "Ham is the father of Canaan." It is therefore probable, that they would rejoice to find the pious prophet in so unbecoming a condition, that they might make retaliation for the reproofs he had addressed to them on account of their wickedness.

In the whole narrative we cannot but observe the perfect impartiality of the inspired historian. Such a statement is peculiar to the Holy Scriptures; and it is designed to evince the frailty and imperfection of human nature; and that the best of men cannot stand upright, unless they are constantly depending upon divine grace, and upheld by the power of God: nor appear in the judgment, without an interest in God's pardoning mercy, and faith in the Redeemer, "the LORD our Righteousness."

"Honour thy father and mother," is the law of God, and he requires us to observe it with special care. This precept was finely illustrated by the modesty and tenderness of Shem and Japheth: but the conduct of Ham was both an insult to a parent, and a reflection upon religion. It was highly displeasing to God; so that when the patriarch arose, and was made acquainted with the different behaviour of his sons, the spirit of prophecy fell upon him, by which he pronounced a divine sentence upon each, regarding their present

character and the future condition of themselves and their families.

"And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant." Gen. ix, 24-27.

God

A few observations will show how exactly these predictions have been fulfilled through all generations, down to our times.

Ham signifies "burnt" or "black;" and this name was strikingly significant of the regions which were peopled by his family. The descendants of Cush occupied the hot southern regions of Asia. The sous of Canaan chose Palestine, Canaan, and Syria; and the sons of Mizraim, Egypt and Lybia, in Africa. The corrupted nations which God destroyed before Israel, were descended from Canaan: and so were the Phoenicians and the Carthaginians, who were subjugated with dreadful destruction by the Greeks and Romans; and the wretched Negroes, who have been bought and sold like cattle, were his posterity.

Japheth denotes " enlargement;" and how wonderfully have his boundaries been enlarged! Not only Europe, but Asia Minor, the whole of the vast regions of Asia north of mount Taurus, and probably America, were peopled by his descendants.

Shem signifies "name," or "renown;" and his renown and name were great, both in a temporal and spiritual sense. The finest regions of Upper and Middle Asia were the portion of his family. But his chief renown consisted in his being destined to be the lineal ancestor of the promised Seed of the woman, to which Noah might allude in his pious ejaculation.

In the purity of religion, God dwelt in his favoured tents and happy for us, by his merciful providence, we of the enlarged tribes of Japheth, have embraced the gospel, and thus dwell in the tents of Shem.

The tenth chapter of Genesis is one of the most valuable records of antiquity; and any person of very limited information will readily perceive that the Assyrians, Elamites, Lydians, Medes, Ionians, and Thra. cians, had Asshur, Elam, Lud, Madai, Javan, and Tiras, grandsons of Noah, for their founders; and thus from profane history we find an evidence of the divinity of the Bible, which alone can teach us the true origin of nations. And though man is white in Europe, black in Africa, yellow in Asia, and red in America, yet, as Buffon, an infidel naturalist, acknowledges, he is still the same animal, tinged only with the colour of the climate.

It was the purpose of God that the increasing family of Noah should separate, and form different nations in distant lands. But in opposition to the counsel of their father, about a hundred years after the deluge, the majority resolved on a prodigious work, as a centre of union among them. "And the whole earth was of one language and of one speech. And it came to pass as they journeyed from the east they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime for mortar. And they said, Go to, let us build us a city and tower, whose top shall reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the LORD came down to see the city and the tower which the children of men builded. And the LORD said, Go to, let us go down, and there confound their language, that they may not understand one another's speech.