Partakers of the heavenly feast,

Our Saviour's name we bless; And love and duteous deeds shall be Our life's incessant liturgy.

JOSIAH CONder.

NINETY-FIRST PSALM.

BY REV. E. F. HATFIELD.

He that beneath thy shadow hides,
And there, Most High! unmoved abides,
Thy saving grace shall see ;
There safe from harm may sit and sing;
"My Refuge, Fortress, God, and King!
I trust alone in Thee."

He'll save thee from the fowler's snare,
From noisome plagues, from tainted air,
And thou shalt dwell at ease;
Beneath His wings shalt find repose,
A shield from all thy raging foes,
And every dire disease.

No midnight fears shall break thy rest,
No noonday plagues thy path invest,

Nor aught thy peace disturb; No poison'd barb, no treacherous dart, Shall pierce thy fond, confiding heart: For He thy foes will curb.

Though at thy side a thousand lie, At thy right hand ten thousand die,

Unharm'd thou still shalt be; When God, upon the sinner's path, Shall pour the fury of his wrath,

It shall not reach to thee.

Thy Refuge is the Lord Most Higli;
To Him in every trouble fly,

To Him thy sorrows tell :
No evil then thyself shall harm,
Nor any plague thy house alarm:

Securely thou shalt dwell.

He gives His angels charge to keep
Thy trusting soul, awake, asleep,

In all thy ways, secure ;
Their gentle hands shall bear thee on,
Till all thy fears and foes are gone,
And make thy footing sure.

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'Thy prayer I'll hear, thy wants supply; Be with thee when distress is nigh,

And all thy fears control; With length of days thy life I'll crown, And shower my choicest blessings down, To fill thy longing soul."

HYMN.

[A new church, at Pittsmoor,-one of the suburbs of Sheffield, as it may be termed,-was consecrated by the Archbishop of York, (who preached on the occasion,) August 15th, 1850. The following hymn, written for the purpose, by the venerable Sheffield bard, James Montgomery, was sung.]

Nor in Jerusalem alone

God hears and answers prayer;
Nor, on Samaria's mountain known,
Reveals His presence there.

True worshippers may now draw nigh,
Sinners may seek His face,
Assured to meet His ear and eye,
All times, in every place.

Hence, in the secrecy of thought,
Our silent souls may pray;
Or round the household altar brought,
Begin and close the day.

Yet meet it is, and right, and good,
Where He records His name,
To mingle with the multitude,

And His high praise proclaim.

There, while the Lord their God they bless,
And He shines forth on them,
His church appears in holiness,
Their New Jerusalem.

Then let us consecrate to Him

These walls with love and fear: God dwelt between the cherubim ; O, God in Christ, dwell here!

RUNNING FOOTMEN BEFORE
A CHARIOT.

INTRODUCTORY: THE SACRED TEXT ILLUS-
TRATED AND CONFIRMED BY THE KNOW-
LEDGE OF EASTERN ANTIQUITIES.

THAT the ancients, particularly the Egyptians, were acquainted with the art of painting

in fresco, as the practice is termed among the Italians, or, at all events, of something very similar to it,—namely, of delineating in colours on a surface of plaster, (generally white,)-is proved by modern researches into their tombs, or sepulchral apartments, as they may perhaps be termed. These paintings, often very spirited, contain a complete his

tory of Egyptian life, from the cradle to the tomb. Those who have had the opportunity of visiting the British Museum will have noticed this in the apartments devoted to Egyptian antiquities. Their employments of every kind, and in their most minute varieties, are thus brought before us, so that the people seem to live in our sight. The dwellers in a remote antiquity are thus, as it were, revived for our instruction; and scarcely are we better acquainted with our cotemporaries than we are with those whose mortal elements, except in well-known cases of artificial preservation, have ages ago been mingled with the common elements of nature, awaiting there the call of Omnipotence when "the trumpet shall sound, and the dead shall be raised."

A collateral advantage of no ordinary importance, and which was scarcely anticipated by the first investigators, has ensued from these discoveries. There was, in many respects, a close connexion between the ancient Hebrews and the ancient Egyptians. Their respective countries were not far distant from each other. The times indicated were the times when the Jews were a flourishing people; and as the Old Testament was written for them in the first instance, it abounds with allusions, often very particular and minute, to their modes of living. Many of these had long been felt to be obscure, on account of the long time that has elapsed since the cessation of the customs themselves. And here we come to a remarkable instance of the divine wisdom and goodness. St. Paul says, " For whatsoever

things were written aforetime were written for our learning:" literally," were fore-written for our learning;" the benefit of the church in these latter days was from the first contemplated. Now, as might have been expected from this, all that is immediately connected with our spiritual profit is so plainly stated, that we, with our English translation, may derive as much instruction from the ancient Scriptures as the ancients themselves. Still, much remained comparatively obscure, often referring to interesting portions of holy writ. But in the course of that progress which takes place so certainly where the human mind moves in that light of divine truth which, though shining directly and chiefly on the path of salvation and holiness, irradiates, likewise, a wide expanse on either hand, circumstances have arisen, which, by elucidating ancient customs, have dispelled much of the obscurity from portions of the sacred text which previously rested upon them. And even more than this. Many superficial infidels, yet sitting in the seat of the scornful, have ridiculed passages which they could not understand, because judging them by the standard of modern usages. By various means, acquaintance with ancient manners and customs has increased, and biblical antiquities have at length been made a regular branch of general theological study. What has been the consequence? The perfect truthfulness of the sacred penmen, in all these matters, has been made abundantly apparent; so that not only has the text of the Bible been explained, but it has received additional confirmation. These ancient

customs have long ago passed away, and the memory of them, likewise, had so passed away, that it would have been morally impossible for a modern author to write the histories and biographies of those times, without betraying the recency of the composition. The discoveries to which we have alluded thus became a test of the highest value. A timid believer, when the door had only just been opened, might have trembled for the issue. "If it should be found out that the writers of the Bible lived in an age far below that to which their writings pretend-" IF? Had such fears ever existed, they would have been completely dispelled. The study of properly-related antiquities brightly illustrates the meaning, and irrefragably confirms the truthfulness, of the sacred

text.

RUNNING FOOTMEN BEFORE CHARIOTS.

The reader will forgive this digression, which might have been placed before any subject of the same general class, as well as before that to which our engraving particularly refers. The argument rests upon particular instances, very various in their character; but any one of them is sufficient to illustrate its bearing, and to contribute to the establishment of its validity.

It will at once be seen that the Egyptian paintings, which we have mentioned, have furnished our artist with his subject. It is not a fancy-piece, in which the delineator, with certain texts before him, expresses what he believes must have been the original reality. It is, as it were, the original reality itself, disinterred as from the darkness of the grave in which it had long been hidden. Here is an Egyptian chariot, with footmen running before and behind. This is all that so small a space will allow. But some of the paintings are large, and contain a greater number of details. There is one which represents a person of quality arriving at an entertainment late. His chariot is drawn (as all the Egyptian chariots were) by two horses. He is attended by a number of running footmen, one of whom hastens forward to knock at the door of the house; another advances to take the reins; a third bears a stool to assist his master in alighting; and most of them carry their sandals in their hands, that they may run barefooted with the greater ease.

Now turn to the Old Testament. You read (1 Sam. viii. 11) that the King whom the Israelites desired, would "take their sons, and appoint them for himself, for his chariots, and to be his horsemen, and some shall run before his chariots." Then go on to 2 Sam. xv. 1, and you find that "Absalom prepared him chariots and horses, and fifty men to run

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before him." Is it not likely that Naaman's "servants," who are mentioned as present when he "came with his horses and with his chariot, and stood at the door of the house of Elijah," were such running footmen? We read of no other chariots, nor was it likely that his servants would be riding either in chariots or on horses; but when Naaman had yielded to his natural warmth, excited by the pride wounded by the omission of the accustomed homage, his servants,-doubtless standing by, witnessing the proceedings, and judging more coolly respecting them," his servants came near, and spake unto him."

And even when the horses were driven rapidly, and this is the representation of our woodcut, there will be no difficulty to those who know the effects of exercise and custom. Men may be trained to run, even for a considerable distance, as rapidly as horses can draw a carriage. In the latter days of stage-coaches, when the customary pace had become almost as rapid as the speed of the "Government trains" on railroads, we were once travelling across the midland counties, where the roads were excellent; and having arrived at the last town before the dinner-town, (which was about a dozen miles further on,) just before we started on this last stage, while the coachman was gathering up the reins, and preparing to mount up to the box, whip in hand, a process of which young travellers now know nothing; it has passed into the antiquities of a bygone age, a man, thinly clad in linen, a handkerchief round his brows, and barefooted, started forward to the heads of the horses; and, looking up to the outsiders, said, "Gentlemen, what shall I order for your dinner at ***?" set off at a steady but rapid pace, for the coachman was by this time enthroned in his seat of direction and power; and so did the coach: but we lost sight of him at the first turning of the road, and saw no more of him till we had finished the stage; and there he was, standing in the inn-yard, quite cool and composed. He had been there, we were told, fifteen minutes. And the coach had a beautiful team of horses, well driven, on a smooth and level road. We got over the stage at the rate of at least nine miles an hour. We say again, therefore, that even though the chariots in ancient times might sometimes be driven, as Jehu drove his, furiously, "running footmen" might easily be trained up to keep pace with them.

He

We ask the reader whether this account of the running footmen, drawn from what may be called independent antiquity, does not assist in illustrating and confirming the sacred text?

THE PROVISION OF MATERIAL SUBSTANCES FOR MAN'S USE, BY MEANS OF HUMAN INDUSTRY AND SKILL.

(Continued from page 318.)

WE have already intimated the vast difference between the circumstances in which the inferior creatures and men are respectively placed. The clothing of the animals is a part of themselves, and is always suited to the climate in which they dwell, and, more or less, to the pursuits to which they are destined. Their food they find in the natural substances to which their peculiar instincts direct them; and from the limits of these instincts, in a state of nature, they never vary. So with their habitations. Such as they are, the constructing animals are directed in the construction by invariable instincts. They may be said to learn nothing, to forget nothing, to do all to which their nature prompts them, and nothing more. So that their habits are in all ages the same. And for the work of their life they are prepared almost as soon as they begin to live. Arts and sciences, as the result of intelligence and will, cannot exist among them. They have, within a strictly circumscribed sphere, a sort of natural perfection, but they are incapable of improvement. There can be no progressive increase of knowledge among them.

And yet, is man less favoured than are these? Our Lord gives the answer which nature illustrates and verifies: "Ye are of more value than many sparrows." Illustrated and confirmed by his own nature, in the first place; by surrounding material nature, in the second: and then, all this is yet more brightly illustrated, more strongly confirmed, by the wonderful adaptation of the one to the other; of instinctive and yet voluntary intelligence and power, to the existence of a boundless provision of material substances, inanimate and animate, scarcely any of them purely simple, most of them compound, and compounded with admirable skill and power. There is not only pro

vision,-the term goes not far enough to reach the whole truth of the case,-it is not only provision, but preparation; careful, and most evidently intentional, preparation: the prepared provision of a wise, powerful, benevolent Creator, who foreknew the wants and movements of created human nature, and, if we may so speak, with benevolent forethought, made all ready beforehand.

And before entering on the consideration of particular instances, there is another general remark necessary to be made, because illustrating so impressively the divine wisdom and goodness. By properly using these provided materials, not only are his

temporal wants supplied, but gradually the improvement of his intellectual and moral nature is secured. He is preserved from idleness, and thus is the health both of body and mind promoted, and many evils, physical and moral, are prevented. In learning the use of these substances, the laws and properties impressed on them are discovered, and his own intellectual being is developed, and advanced towards its designed perfection. He becomes acquainted with geometry, and this leads him to the higher mathematics; chemistry, with all its wonders, becomes unveiled to his view; he learns to be an architect, taste is thus developed and instructed, and sculpture and painting follow in its train; metallurgy, botany, natural history, geography, astronomy, navigation, mechanics, the whole train of science, live and grow; and thus does he become acquainted with himself, his physical structure, anatomy, and medicine; his intellectual constitution, and its laws, leading to every branch of mental culture; studies which in their progress give out poetry, rhetoric, philosophy. Nay, the higher objects of his being are thus promoted. Thinking and studying in light from heaven, his moral nature becomes conspicuous; nature, seen in the sunshine of heaven, the light of divinely-revealed truth, is seen to be in everything the work of God. The divine power, and goodness, and wisdom, and skill, in their inexhaustible resources, continually rise up before him, furnishing a natural theology, exactly harmonizing, as far as it goes, with the communications of revealed theology; and leaving this latter then to carry us higher and higher, incalculably beyond the attainments of natural power, so that both in nature and grace we may walk with God, knowing Him, loving Him, and glorifying Him as our chief and ultimate end, as well as our first cause and origin.

On

What should we do without FIRE? this question enlargement is needless. It answers itself. It is at the very foundation of the supply of human wants. And how does it exist? Whence is it procured? The imponderable element, caloric, is widely diffused throughout nature. But how is it to be collected? It is the foundation of fire, but not fire itself. Other substances exist for which it has a strong affinity; and in certain conditions, especially requiring the presence of the oxygen of the atmosphere, it so operates on them as to produce combustion; that is, fire,-giving out heat (sensible caloric) in its various degrees. In some of these operations flame is produced; light as well as heat. But what complicated provisions exist for this! All substances are more or less acted upon by caloric, but all are not combustible. Nor do all consume in flame.

Some give intense heat, but little light; some a brilliant light, though with comparatively less heat. But for all these purposes, substances exist in nature, capable at the same time of being applied to many other uses. Wood,

oil, and fat are supplied by the vegetable and animal kingdoms. Some people possess only wood-fires, and employ large splinters of resinous wood to give forth light. The Esquimaux, sheltered by snow, cold as it is, from the much colder atmosphere without, have nothing but oil to give both light and heat. Think of the inventions for artificial light existing among civilized and wellinstructed nations,-lamps, to consume oil; candles, to consume fat. Then think of the methods of procuring caloric in the shape of the little spark to kindle the greater fire; the well-known tinder-box, with flint and steel. And now chemistry has banished these, supplying their places with "lucifermatches," so well known to all, understood by few. Trifling as this last instance may appear, yet what complex provisions are involved! The chemical substance at the top, the effect of friction on it, the combustibleness of sulphur, the combustion of wood, producing flame; each is necessary to the result. And yet, the match is not a natural substance. There is the industrious application of human knowledge and skill,

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without which the desired result could not be obtained.

And speaking of fire, we are naturally reminded of coal. Here is an astonishing provision. Vast masses of vegetable substances, by chemical agency, and mechanical pressure, become mineralized. And for what? He who can believe that coal was not intentionally prepared and provided for the use of man, in supplying him with fuel, will be able to see final causes in nothing. But how much human power and skill are required to get access to coal, and procure it as abundantly as required! To unworking, unthinking man, the coal-basins would be useless. And much more than this. Our streets during the night have almost the brightness of day, to the great benefit of man in both security, comfort, and morals. If no coal, (there are some similar substances, but coal is the principal,) no gas. without the application of knowledge and skilful industry, the gas would remain in the coal. Without suitable substances, industry would be valueless, for it can create nothing: without study, knowledge, skill, and industry, the suitable substances would be useless in practice. Can we refrain from admiring the provision and the appointment, and fervently adoring their Author?

(To be concluded.)

But

A DINNER-PARTY AT WINDSOR

PALACE.

M-, an officer of great intelligence, and associated in a work of much interest connected with the ancient Scripture history of India, arrived, a short time ago, in this country, and, on his arrival, some observations on the work in which he was engaged appeared in the London papers. A few days after, he was surprised to receive, at his hotel, through the Lord Chamberlain, a command to dine at the Palace at Windsor: an honour which surprised him, as he was only just arrived from India, and had never been presented at Court. As the invitation intimated that he was to come in court-dress, he proceeded to his tailor, who fitted him out in the usual adornment. At the Castle he presented himself on the appointed day, and was received by the tall, magnificent footmen in scarlet liveries, one or two of whom stood on each landing; and, silent as mutes, pointed their fingers in the direction he was to take. Following up the grand staircase the course this line of brilliant finger-posts pointed out, he entered an ante-room, where he was received by some high officer, and mutely directed to another; and at length found himself in one where some gentlemen attired similarly to

himself were waiting in a group. He had little trouble, as soon as he composed his senses, after the unusual scene through which he had passed, in perceiving that they, like himself, were invited to dinner; and presently recognised one of them, an eminent historian, with whom he had been acquainted. Here they remained conversing for a few minutes, when suddenly the folding-doors at one end of the room were thrown open; and, preceded by the Grand Chamberlain, with his rod of office, Her Majesty, leaning on Prince Albert, appeared; and, without pausing to take notice of her guests, passed quite through the room in which they were; and out through corresponding doors which led to the dining-room on the other side, the company, amongst whom was M-, falling into the rear, and silently following. They took their seats, Prince Albert next Her Majesty, and the other guests down the table, which was not large, as the dinner-party was a limited one. There was no general conversation: the guests spoke in subdued tones to each other; Her Majesty spoke to none, and the Prince only let fall a few words to some one near him; until, at length, the few words grew fewer. This, however, was not so awkward as a silent dinnerparty might seem under other circumstances,