press more deeply upon your hearts the propriety, yea, the necessity of being up and doing; of laying aside every weight, and the sins that do more easily beset you; of being thoroughly and habitually engaged in cleansing your hearts, in purifying your lives, in cherishing your graces, and improving your privileges. Another year has now elapsed since you first believed in Christ; and have the fruits of faith been proportionally accumulating, have its effects in working love, purifying the heart, and overcoming the world, been suitably exercised? Your salvation is now nearer by another twelvemonth. Are you now better prepared for heaven, and living more under the powers of the world to come? Do the great realities of an eternal world, to which you are drawing nearer and nearer, now occupy a larger space in your mind's eye, and exert a proportionably greater influence upon your conduct? In whatever way, my believing friends, you can answer these questions, let the considerations they suggest impress upon you the importance of greater activity, and stir you up to greater diligence, and encourage you to abound more and more in the work of the Lord, and make you more resolute and determined in opposing and resisting every thing sinful in thought, word or deed, and in growing in holiness and heavenly-mindedness, and devotedness to God's glory. And remember that if you have made little progress during the year that is now terminated, you are, on that account, more imperatively called upon to labour constantly and assiduously during the remainder of the period of preparation which God may bestow, while there can be no doubt that if you have made much progress you will be still urged on, by increasing experience of the happiness of holding communion with God, and of entering through faith into that which is within the vail.

But there are some of you, I doubt not, who cannot look back to a period when they were brought to the light of the truth, and who, of course, have no right, as yet, to look forward to a period when they shall be saved. Some of you must be conscious that you have never experienced any such change of character as that which we have endeavoured to describe, and that you have never felt the influence of these principles which we have attempted to enforce. But though you cannot reckon the lapse of your time, by the great event of your conversion and your salvation, and though, of course, you cannot directly feel the power of the apostle's statement in the text, still your time is running on, and you ought to watch and mark its progress. With you, too, another year has closed. A portion of time has been spent that can never be recalled. Your death at least is drawing nearer, and you are well aware that if your death be not your salvation it must be your destruction; if it do not admit you to heaven it must consign you to hell, and, in either case, the reflection that it is drawing nearer is equally well fitted to exert a powerful influence. Why is it that your death must be your destruction, while the death of believers is their salvation? It is because you have none of the things that

accompany salvation, and they have. Your death at this moment would prove your ruin, because it would find you impenitent, unbelieving, unconverted, and unsanctified. But still they were once like you unbelieving and unconverted, and there is nothing but your own indifference and aversion to prevent you being like them. It was God's commandment to you, as well as to them, to believe on the name of his Son; they have obeyed this commandment and you have not, although you were as much bound, entitled, and qualified, to do so as they were. But it is still incumbent upon you, and ought forthwith to be attended to. The gate by which they have entered is still open. You may even now enter, and, through God's blessing upon your zeal and activity, you may soon overtake them. There is but one way to heaven, and all who seek for heaven must enter in at the same strait gate, and travel along the same narrow way. All have the same work to perform. With you this great work is still to commence, but this should only lead you to attend to it more carefully, and to engage in it more decidedly. The work must be done else you must be contented to resign heaven and to choose hell as your portion. And since it must be done, then the longer it has been delayed, the sooner it should now be commenced. The more work and the less time, the greater should be your diligence. We took up the case of believers at a period in their history when the materials for their great work had been provided,-when the foundations had been firmly laid, and when the whole plan of operations had been arranged, and showed that even then they were called upon for most active exertions; how much louder is the call to you when you have taken as yet no step in the matter,—when you have still to procure plans, to collect materials, and to lay the foundations? God has spared you another year, while all the time you have been but cumberers of the ground. You have great reason to praise him for his goodness and forbearance. But for any thing you know this may be the last year he may try you; and much must be done before you can bring forth fruit to any good pur

pose.

INVESTIGATIONS INTO THE NATURAL
HISTORY OF THE BIBLE.
BY THE LATE REV. DAVID SCOT, M.D.,
Professor of Oriental Languages in the University of St. Andrews.
No. I.

THE DOVE, OR IONE OF THE HEBREWS.

THE dove is called ione in the Hebrew Bible.

The

origin of the word is obscure, and no account of it which we have seen is very satisfactory. We think the notion of those who deduce it from a word signifying to oppress, is not improbable; as if you should say, the oppressed or defenceless one.

Bochart has broached a fanciful theory concerning the origin of ione. He traces it through the Arabic to Javan, who inhabited a district of the lesser Asia, the people called iones, evidently the descendants of named Ionia; and he conjectures that from Ionia, where after the deluge the dove abounded, it spread into the

other districts of the earth, and especially into the southern and western parts of Asia. This theory of Bochart is supported by Michaelis, and though we are ever ready to bow to the authority of so great names, we cannot help thinking that in the present case they are mistaken. Indeed Rosenmuller has clearly shown the futility of this theory, and it is plain, that whenever the doves were let out of the ark, they would be as ready to take their route to the plain of Shinar, whither Noah and his family descended, as to Ionia, or any district on the border of the lesser Asia. The banks of the Tigris and Euphrates were first inhabited by the human race, and we know from the writings of Moses, that doves abounded in Palestine, Arabia, and Egypt, before Greece was peopled, or colonies sent from it to people the lesser Asia. It is impossible, therefore, that a Hebrew word could be derived from the Greek language, before that language was spoken, or the people who spoke it known to exist.

As the dove, from its exposure to outrage and violence, is led to connect itself with man; so from its beauty and loveliness, its innocence and affection to its mate, he is disposed to yield it protection. Cotes erected for doves are nearly as numerous as stables for horses, or sheds for oxen. Though they lay no more than two eggs for each brood, they are remarkably prolific. They breed three or four times a-year oftener, at least, in the tame, than in the wild state. Doves are distributed into two great classes, those that are wild and those that are tame. This distribution is not acknowledged in the Bible, and when the dove is spoken of, the wild is not discriminated from the tame, nor the tame from the wild.

The dove is mentioned as early as the time of Noah, and it deserves particular notice, because, when the earth lay under a deluge of waters, it performed an essential service to this second father of the human race. At the end of forty days, after the waters of the deluge began to abate, Noah sent out a raven, which went going and returning, that is, making the ark its resting-place, after it had continued a long time on the wing, and picked up carrion floating on the waters; but it did not come to the window of the ark, that it might be admitted, and present a sensible sign to Noah, by which he might understand how far the waters had subsided. At the distance of eight days Noah sent forth a dove, which proved a more faithful messenger. As it was accustomed to live on grain or pulse, which could not be got in this excursion, and, in all probability, was terrified by the tumultuous rising and falling of the waters, it returned to the window of the ark, and flew in, because it could find no spot on which it could light. After seven days, it was sent out a second time, and returned with an olive leaf in its mouth; at the sight of which, Noah and his family were assured, that the waters were sunk below the tops of the trees. At the end of other seven days, the dove was sent out a third time, but returned no more. From this circumstance Noah concluded that the waters had retired from the earth, and that sustenance could be procured for the fowls, at least, if not for the beasts.

Distinguished among the properties of the dove, are its power of wing, and rapidity of flight. It exerts itself to the utmost, when pursued by the hawk, and often escapes by rushing to the neighbourhood of the dwellings of men. From such means of deliverance, possessed by the dove, we will readily understand the exclamation of David, (Ps. lv. 6.) "Oh that I had the wings of a dove! for then I would flee away, and be at rest." The wish was natural to one in hourly danger of his life from the implacable malignity and murderous attempts of his enemies. He longed for security, but his enemies would not allow him to attain it.

Woes

me that my sojourning is prolonged! I dwell in the tents of Kedar. My soul hath long dwelt with him

that hateth peace: but when I speak for peace, they

are for war.'

In Ps. lxviii. 13, the dove is introduced, but in what sense that verse is to be understood, critics are not agreed. Lowth has given up this and the next verse as inexplicable, and we fear that a cloud will remain on any explanation of it that can be offered. It runs thus in the common translation, "though ye have lien among the pots, yet ye shall be as the wings of a dove, covered with silver, and her feathers with yellow gold." Shopetim, according to Parkhurst, comes from Shopet, to put in order, and it may be interpreted fire ranges, or hearth stones; and this idea of Parkhurst is approved by Chandler and Horne. To lie between the hearth stones or fire ranges, was to lie in the midst of dust and ashes, as slaves did, and as the Israelites might be represented as doing in Egypt, before they came into Canaan, that is, in a state of slavery and subjection, before they were possessed of freedom and independence. The words, " ye shall be as the wings of a dove, covered with silver, and her feathers with yellow gold," describe a state of elegance and lustre ; a state which the party-coloured dove was fitted to represent; a dove having two colours, the colour of silver, and the colour of gold, the whiteness of silver on the wings, and the yellowness of gold on the feathers.

The word dove is often used as an expression of endearment. It is one of those metaphors ready on the tongue of a lover, and suitable to those ideas which he entertains of her that he loves. It calls up to his mind the undivided affection and faithful attachment of the dove to its mate. The truth of these remarks is proved by the words with which the bridegroom addresses the bride: " Open to me, my sister, my love, my dove, my undefiled.' Cant. v. 2. "My dove, my undefiled is but one. She is the only one of her moShe is the choice one of her that bare her."

ther.

vi. 9.

In Cant. ii. 14, the bride is called a dove from her resemblance to the lovely appearance and amiable manners of the dove. "O my dove, that art in the cliffs of the rock, in the secret places of the stairs; let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely." That species of dove is here recognised which is called livia, or the rock dove, being found in the cliffs of the rocks.

When the dove is absent from its mate, it is solitary, and utters a mournful sound, thus alluded to by Hezekiah, (Isaiah xxxviii. 14,) “Like the swallow, like the crane, did I twitter; as a dove, did I moan.' In the spirit of sadness speaks the same prophet, (lix. 11:) "We roar all like bears, and mourn sore like doves." We know not what interpretation to put upon the roaring of bears, whether to call it a note of disappointment or rage; but we think we put a right interpretation on the mourning of doves, when we say that it proceeds from love or affection, from sympathy

or sorrow.

These remarks introduce us to the curious declaration of Ezek. vii. 16, "They that escape, shall escape, and shall be on the mountains like the doves of the valleys, all of them mourning, every one for his iniquity.' The persons spoken of by the prophet have suffered losses, and they mourn for their sins which occasioned them; they have escaped from captivity and destruction, and while they are returned to the mountainous country of Judea, regretting and sorrowing, they are compared to the doves of the valleys. The cooings of these birds, which accord with the lamentings of men, are heard from the trees which grow in the deep ravines, or crown the declivities on either side. Nahum ii. 7, breathes a kindred spirit: "She is taken into captivity. She is brought up, and carried

away, with the voice of doves, tabering on their breasts." The prophet here compares women beating on their breasts in deep anguish, to persons beating on a tabret, in which the fingers are applied to a skin stretched over a hollow hoop, corresponding to the breast, to which the hands of the women are applied.

A different picture of the dove is presented to us in Jer. xviii. 28:"Leave the cities, and dwell in the rock, O ye inhabitants of Moab, and be like the dove, which maketh her nest in the side of the pit's mouth.' In the days of Jeremiah, doves sometimes built their nests in the holes or entrances of perpendicular rocks, very difficult to reach, and in which they enjoyed complete security from all intruders. That the Moabites might avoid the extermination threatened, the prophet exhorts them, in bitter sarcasm, to leave their cities, and dwell in the rock, otherwise they would have no safe shelter, or inaccessible dwelling. He grounds the exhortation on the example of the dove, who places her nest in the mouth of caverns, entering into the sides of the overhanging cliff or towering precipice.

While the dove discovers, in general, wonderful caution in the choice of her residence, she sometimes betrays a want of prudence sufficient to justify the comparison of Hosea vii. 11, Ephraim is like a silly dove without fear: they call to Egypt, they go to Assyria," referring to the proneness of the Israelites to trust to human rather than divine aid, at one time to court the alliance of the Egyptians, and at another to unite with the Assyrians.

The qualities of the dove fit her to be an emblem of the highest excellencies, and, as an emblem of this sort, the appearance of a dove lighted on the head of Jesus, after he had been baptized by John in the Jordan. This appearance we are told was the Holy Ghost, and it was seen by the Baptist himself, if not by the bystanders. The descent of the Holy Ghost upon Jesus, in the form of a dove, was intended to signify his harmlessness, and loveliness, his meekness, and gentleness; the purity and spirituality, the benevolence and usefulness of that religion which he was to teach and establish in the world; and the singleness of heart, and amiableness of life, which were to distinguish those who embraced his doctrine, believed in his divine mission, and obeyed his commands. As the natural dove communicated to Noah and his family, that the flood of waters had retired from the earth, and of course they might come out of the ark with safety, so the spiritual dove intimated to the Jews first, and through them to the Gentiles, the tidings of deliverance from that deluge of wrath with which they were overwhelmed, and the speedy attainment of life and immortality, through the prophet promised to the fathers, who had now come into the world.

That the dove had qualities worthy of imitation, our Lord has declared in his exhortation, "Be wise as serpents, and harmless as doves." We have already seen, that the innocence of the dove in mankind may degenerate into such a degree of simplicity as to unfit them, in some degree, for contending with the world. The wisdom of the serpent is required, that they may act a proper part as members of society, as well as execute the duties of their station, as servants of God, and followers of Christ.

We learn from three evangelists, that in the temple of Jerusalem, it was customary to carry on a trade in doves. Those who came from every corner of Judea to worship in the temple at the national feasts, needed doves for sacrifices, and they were supplied by the dealers. This traffic being carried on in the porch of the temple, was a desecration of the sacred edifice to secular purposes, and the priests had a manifest interest in allowing it. Our Lord accordingly, by virtue of his

BY THE REV. JAMES BRODIE,

Minister of Monimail.

MOTIONS OF THE PLANETS.

IN a former communication our attention was directed to the vast size and rapid motions of the various bodies that constitute the solar system; let us now consider the wisdom of the Creator as shown forth in the laws which regulate their motions.

The earth and all the other planets, complete a circuit round the sun in a certain definite time, which we term their year, and, in doing so, keep the appointed path with unerring precision; yet notwithstanding, it is true, that God " hangs the earth upon nothing." This beautifully regular motion is the result of two opposing forces, differing both in their nature and in their origin. They are distinguished by the names of Centrifugal and Centripetal. The first arises from the primary impulse given to the earth when it began its course; receiving no increase, and knowing no change, it produces a uniform velocity, and would, if left to itself, carry the earth onward in a straight course for ever. The Centripetal force arises from the influence of the sun's gravitation, which produces a motion towards the centre of the system, and increases in power as the centre is approached. If the earth were acted upon by the first of these forces only, it would fly off at a tangent, as a stone flies out of a sling, and speedily removing beyond the influence of the solar beams, would wander in the regions of darkness and of death; but the Centripetal power of gravitation, acting at right angles to the other, draws it to a side, and makes it bend in its path. If it were acted upon by this second force alone, it would fall with accelerating velocity to the sun, and be lost in his blaze. But, so admirably are these two forces adjusted, that, though continually flying away it never removes,-though always falling, it never descends; and two dissimilar antagonist powers, either of which, if acting by itself, would produce rectilinear motion, cause it to describe a circular path in the heavens. It is not easy to make the operation of these powers clear to common apprehension. We cannot illustrate it by any machine of human contrivance. We may construct orreries to show the motions of the earth and planets, we may make wheels turn on their axles, and cause little balls, representing the planetary bodies, revolve around a centre; but all the parts of any mechanism of man, must be connected together by rods and bars, or other material framework, and however ingeniously constructed, are liable to disorder and decay; in the solar system, on the other hand, no part touches or drives another, the various bodies are acted on by forces at a distance, and, after the revolution of ages, there is no symptom of decay or derangement to be found.

It is also necessary to observe, that, while the attraction of the sun is the great regulating power that keeps all the planets in their course, they are mutually attracted and influenced. From this cause certain perturbations or irregularities arise, which long perplexed astronomers, but which are now subjected to accurate calculations; and it has been demonstrated, that, numerous and intricate as they are, all are so arranged that they come at last to counteract each other, so that the system, in as far as observers can determine, is fitted for everlasting duration.

And not only are the planets guided in their course by | this wonderful combination of two dissimilar forces; but even the comets, irregular as their motions appear, obey them too. The greater part of these bodies, instead of being solid masses like the planets, seem to possess little more density than a cloud of dust, they move in exceedingly eccentric orbits, at one time approaching almost close to the surface of the sun, and, at another, speeding their course through space immeasurable. Such, however, is the uniformity of the Creator's laws, that man has been able to calculate their path, and to foretell their return.

These are the laws that regulate the motions of the stars; and so long as they continue in force, regularity and harmony prevail; the planets enjoy the uniform temperature that is suited to their various productions; "summer and winter, seed-time and harvest do not cease.' But if matter were capable, like moral agents, of transgression, and, when left to its own free will, should violate Jehovah's command, confusion and irretrievable ruin would ensue. If the earth, for example, were, for a single day, either to cease its onward course, or refuse obedience to the power of gravitation, the balance between the two conducting forces would be destroyed; it would, in the one case, wheel nearer and nearer the sun, till consumed in his blaze; and, in the other, continually enlarge its distance from him, till lost in the voids of space.

And, if the violation of the laws given to inanimate matter would produce results so terrible as these, shall we question the truth or propriety of the Word that says, "The soul that sinneth, it shall die?" Since the same wise and gracious God is the Creator both of matter and mind, we necessarily conclude, that the rules by which they are severally regulated must correspond in character, must be equally binding, and productive of similar benefits when obeyed, and of similar destruction when broken. Even if no revelation of God's will had been given, if no instance had been known of bliss arising from obedience, or of misery springing from transgression, such is the natural result to which enlightened reason leads. When we find the statements of Scripture, therefore, exactly agreeing with this conclusion, we have a strong internal evidence that they proceed from God. cept which commands us to love the Lord with all our heart, and our neighbour as ourselves, is equally simple with those which we have now been considering, its application is equally extensive, submission to its dictates insures corresponding harmony, and transgression of its requirements produces similar confusion. The evident analogy, in short, that it bears to the laws of nature, shows that it originates in the same Almighty and All-knowing God.

The pre

Let us ever remember that the grand principle which points to obedience as the source of bliss, and to transgression as the origin of woe, pervades the universe. Among the heavenly orbs, the laws which the Creator has given are uniformly observed, and there is, consequently, the most perfect regularity and peace. Among the inhabitants of the heaven of heavens, the behests of Jehovah are performed, and there is no dissension to disturb their peace, and no withdrawing of the Father's love to cloud their felicity. But in hell, the precepts of God are trampled under foot, and there we find confusion and despair; and on earth, men like not to retain God in their knowledge," and are, consequently, "given up to their reprobate lusts," so that they "become hateful and hating one another," and are "like the troubled sea which cannot rest, whose waters cast up mire and dirt." If, then, the nature and effects of the divine command be so beneficial, let us cheerfully submit to its sway, and be the faithful followers of Him, who came to magnify the law and make it

honourable, and who completes the happiness of his people, by perfecting them in holiness, and making them willing in the day of his power.

CHRISTIAN TREASURY.

Examine Yourselves. It is of the highest importance that you examine yourself where lies the stress of your dependance for the good of your soul. To what fountain are you looking for pardon, for strength, for comfort, for sanctification? Whether to your own good purposes and endeavours, to your own prayers, and meditations, God has provided for poor helpless guilty men in the and good qualities, or to that inexhaustible treasury person of Christ Jesus?-VENN.

Prayer. The longer you are with God on the mount of private prayer, and secret communion with him, the brighter will your face shine when you come down.-TOPLADY.

If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him.-The imprecation of Job. To return the love of friends, is the charity of publicans, from the compact of advantage; but to be well minded towards enemies, is among the heights of the Christian law, and an imitation of the Godhead. But, again, in such charity, there are many degrees: of which, the first is, to pardon enemies who turn to us repenting; and of this charity some shadow and likeness is found even among the brutes that are generous, for lions are reported to be no longer savage against the subdued and prostrate. A second degree is to pardon enemies though they be inexorable, and without the atonements of reconciliation. A third degree is, not only to dispense pardon and forgiveness to enemies, but also to confer upon them services and good deeds. Yet still these various degrees have, or may have, I know not what of ostentation, or at least of magnanimity, more than of pure charity. For, if one is sensible, as in these cases, that a virtue goes forth and flows from him, it may be that he is magnified, and takes pleasure more in the product of his own virtue, than in the safety and good of his neighbour. But, if some evil happens to thine enemy from another quarter, and thou, in the secretest chambers of thy heart, art thereby laden and distrest, and hast no joy in this, that the day of thy vengeance and retribution has arrived; this I consider to be the summit and exaltation of charity.-LORD BACON. (Meditationes Sacræ, translated by James Glassford, Esq.)

Empty Feeling.-Some persons think if their feelings are worked up to a high pitch, and especially if they are able to shed tears, that they are edified, though, perhaps, those feelings die with the sound of the voice which produced them; but, if not, what good will feeling do? Will it clothe that naked family? Will it feed that hungry man ?-REV. DR Waugh.

Election and Reprobation.-As no temporal blessing is good enough to be a sign of eternal election, so no temporal affliction is bad enough to be an evidence of reprobation, for the dearest Son of God's love was a man of sorrows, and acquainted with grief.-ARROWSMITH.

Ordinances.-Attend diligently on ordinances, yet beware of putting ordinances in God's stead. Hath not thy heart said, "I will go hear such a man, and get comfort and get strength?" No wonder that you feel yourself weak, barren, and unfruitful. How should means and ministers help thy soul, except the Lord help? Christ himself keeps the key of his wine cellar. His ministering servants cannot so much as make you drink when you come to his house; and therefore, poor soul, stop not short of Christ, but press through all the crowd of ordinances, and ask to see Jesus, to speak to Jesus, and to touch him, so will virtue come out from him to thee.-GURNALL._