ALTARS.

THE first altar we read of in the Bible, was that erected by Noah on leaving the ark. According to a Rabbinical legend, it was formed partly from the remains of one built by Adam on his expulsion from Paradise, and afterwards used by Cain and Abel, on the identical spot where Abraham prepared to offer up Isaac. Mention is made of altars erected by Abraham; (Gen. xii. 7; xiii. 4; xxii. 9;) by Isaac; (xxvi. 25;) by Jacob; (xxxiii. 20; xxxv. 1, 3;) by Moses. (Exod. xvii. 15.) After the giving of the law, the Israelites were commanded to make an altar of earth; they were also permitted to employ stones, but no iron tool was to be applied to them. This has been generally understood as an interdiction of sculpture, in order to guard against a violation of the second commandment. Altars were frequently built on high places: thus Solomon built an high place for Chemosh; (1 Kings xi. 7;) and Josiah brake down and burnt the high place, and stamped it small to powder. (2 Kings xxiii. 15.) Altars were sometimes built on roofs of houses: in 2 Kings xxiii. 12, we read of the altars that were on the top of the upper chamber of Ahaz. In the tabernacle, and afterwards in the temple, two altars were erected, the one for sacrifices, the other for

incense: the table for the shew-bread is also sometimes called an altar.

The altar for burnt-offering belonging to the tabernacle was a hollow square, five cubits in length and breadth, and three cubits in height: it was made of shittim. wood, and overlaid with plates of brass. In the middle, there was a ledge or projection on which the Priest stood while officiating: immediately below this, a brass grating was let down into the altar to support the fire, with four rings attached, through which poles were passed when the altar was removed.

The altar of burnt-offering in Solomon's temple was of much larger dimensions, twenty cubits in length and breadth, and ten in height, (2 Chron. iv. 1,) and was made entirely of brass. Of the altar of burntoffering in the second temple, the canonical Scriptures give us no information, excepting that it was erected before the foundations of the temple were laid. (Ezra iii. 3, 6.)

From the Apocrypha, however, we may infer, that it was made, not of brass, but of unhewn stone; for in the account of the restoration of the temple service by Judas Maccabæus, it is said, "They took whole stones according to the law, and built a new altar according to the former." (1 Mac. iv. 47.)

The second altar belonging to the Jewish worship, was the altar of incense. It was placed between the table of shew-bread and the golden candlestick, in the most holy place. This altar in the tabernacle, was made of shittim-wood overlaid with gold plates, one cubit in length and breadth, and two cubits in height. It had horns of the same materials; and round the flat surface was a border of gold, underneath which were the rings to receive "the staves, made of shittimwood, overlaid with gold, to bear it withal."

The altar in Solomon's temple was similar, but made of cedar, overlaid with gold. (1 Kings vi. 20.)

The altar in the second temple was taken away by Antiochus Epiphanes, and restored by Judas Maccabæus.

The direction to the Israelites at the time of their leaving Egypt, to construct their altars of unhewn stone or of earth, is doubtless to be understood as an injunction to follow the usage of their patriarchal ancestors; and not to adopt the customs, full of idolatrous associations, which they had seen in Egypt, or might see in the land of Canaan. The conclusion deducible from this, that the patriarchal altars were of unhewn stone or of earth, is confirmed by the circumstances under which they were erected, and by the fact that they are always described as being "built."

The provision that they might be made of earth, applies to situations in which stones

could not be easily obtained, as in the open plains or wildernesses.

Familiar analogies lead us to the inference that the largest stones that could be found in the neighbourhood would be employed to form the altar; but where these could not be had, that heaps of smaller ones might be made to serve.-Kitto.

WATCHMEN.

"The watchmen that went about the city."-Sol. Song v. 7.

THIS Conveys an intimation that the Jewish towns had a regular and vigilant night-police. The nature of this establishment was probably similar to those which still exist in the towns of Western Asia, the streets of which are usually patrolled at night by guards, who are much feared on account of the dexterous and ever ready use of the stout cudgels which they carry in their hands. What Mr. Lane says of Cairo is applicable to most other large towns. "None but the blind are allowed to go out at night later than about an hour and a half after sunset, without a lantern or light of some kind. Few persons are seen in the streets later than two or three hours after sunset. At the fifth or sixth hour one might pass through the whole length of the metropolis, and scarcely meet more than a dozen or twenty persons, excepting the watchmen and guards, and the porters at the gates of the bye-streets and quarters." The watchmen also challenge every approaching passenger, and expect an answer. Women are almost never seen in the streets at night. If circumstances were similar among the Hebrews, the treatment which is here described is sufficiently explained; and is what any female might expect in hurrying through the streets at night, without male servants bearing lights, and, in her fright, probably neglecting to reply to the challenge of the watchmen.

TWENTY POPES APPEARING AT THE GATE OF HEAVEN. (Continued from p. 187.)

X.-JULIUS II.

Julius. CANST thou guess, St. Peter, who I am?

Peter. Thou lookest very much like a military man.

Julius. Thou art right; thou judgest like a connoisseur : war was my element; to excite war throughout Europe my passion; and I succeeded. Thus I set the Emperor of Germany on the Kings of Spain, England, and Naples, and those on him. The warlike expedition of Charles VIII., King of France,

But thou

to Italy, was likewise my work. needest not think that I have not personally taken part in these affairs. I have myself taken the field, and led on my soldiers: I besieged Mirandola, and also had a strong inclination to take the field against the King of France.

Peter. And why all this?

Julius. I chose the old Roman hero, Julius Cæsar, as my pattern. I desired to equal him, and I hope I have succeeded pretty well.

Peter. And for this purpose thou didst raise the flame of war in Europe; for this thou didst spread misfortune and misery among the nations?

Julius. It is true. Italy, the theatre of war, has suffered much by it; but does the enthusiastic hero, avaricious of glory, study that? My view was constantly directed to my pattern, and I cared not for anything else. I therefore assumed his name when I was elected Pope.

Peter. Thou wert Pope?

Is

Julius. As well as I remember-yes. there anything astonishing in that? As I was Pope, I could pursue my favourite object freely and successfully. Indeed, for the first two years I was quiet, because circumstances would have it so; but I then proceeded much more briskly and firmly.

Peter. So judge thyself. Thou wert the first Priest of the religion which teaches love and peace, and yet thou kindledst the flames of war -made use of the sword thyself.

Julius. My dear Peter; battle-fields are not the places to cherish religion. And, to speak honestly, what is it? We do right to leave pious superstition and prejudices to the mob; for by such means they may be tamed and ruled, allured and frightened; but the man of sense smiles at them, and makes them his sport in familiar circles.

Peter. Go, then, thou unworthy man, and seek those circles where thou canst continue to have thy sport with religion. This door opens not for thee.-Protestant Advocate.

FRENCH CANADIAN MISSION. R. D., one of the pupils in our institution at Belle Riviere, went, a short time ago, to visit his parents at L-. His father, although troubled himself by many doubts, thought the religion of his son to be false. R., in despair of convincing his father, proposed to him that they should go together and see the Priest. The father consented, and they went. The Priest had just finished saying mass, and was still in the sacristy.

Father. Sir, I bring you my son, that you should prove to him that his religion is false. Priest. O, look here, M. D., it cannot be proved to him; it is impossible: these people do not believe anything.

R. I beg your pardon, Sir. For instance, if you would just show me in the Gospel something like "confess your sins to a Priest," I should confess immediately.

Priest (to the father). See what he asks now! Tradition is necessary to prove that; for the Gospel is not complete.

R. That is not true.

Priest. Do not insult me.

R. No, Sir, I did not come to insult you; I only wish that you should prove from the Gospel what I have asked you.

Priest. The Gospel! Nobody can understand it until the Fathers explain it.

R. Well, show me in the Gospel that we need the theologians.

Priest (to the father). I told you these people will not believe anything. Do you

217

believe that the Church has received the power to forgive sins?

R. Yes, in the same way in which Peter and the other Apostles could forgive; which is, "If thou believest, thou shalt be saved," and not, If thou confess thyself, &c.

Priest. Go away! (Turning himself towards the father.) They will not believe anything. Protestantism is no religion. Every religion must have a priesthood and a sacrifice, and you have neither priesthood nor sacrifice.

R. What! do you think that the priesthood of Jesus Christ and his sacrifice is nothing? Priest. It is 1800 years since this sacrifice is over.

R. But what does St. Paul say to the Hebrews? Does he not say, "That Jesus Christ is Priest for ever; that his priesthood cannot be inherited by others; that he is sitting at the right hand of God, his Father, able to save those that approach God through him, being ever alive to intercede for them; and that, having offered himself once in sacrifice, he has consecrated, for ever, such as are sanctified."

Priest. You see they will not believe anything, trying to take the Fathers away.

R. But you have not said anything I could possibly believe.

Priest. You will believe nothing but the Gospel how can I demonstrate you the truth?

R. But is not the Gospel the word of God? Priest. Go away, as I told you already. (To the father.) They are a set of ignorant people, that do not understand anything. You ought not to admit your son into your house.

R. I see what a successor of an Apostle you are, Sir.

Priest. What do you say? What a successor of the Apostles I am!

R. Yes, Sir. Have the Apostles taught the fathers to turn the children out of their houses?

Priest. Go away; leave this place!

The father was very much astonished that the Priest had not been able to convince his son, hardly more than a boy, of the truth of the Roman religion. He went all through the market, and told the people of the embarrassment of the Priest, and of the victorious assurance of his son, whom he believed to possess the true religion.

The next Sabbath, the Priest spoke of the Bible, which he compared to a book of medicine; and as it is dangerous to help one's-self from the directions of such a book, so it is dangerous to read the Scriptures, and conform to their directions.

BUONAPARTE'S OPINION OF
PATRON SAINTS.

"I HAD a jocular conversation with him about patron saints. He asked who was my patron saint? what was my Christian name?

218

I replied, that my first was a family name, that I was called after Barry Lord Avonmore, an Irish Peer. But,' said he, laughing, 'you must have some patron saint to befriend you, and plead your cause in the next world?' I mentioned my second Christian name. 'Ah!' said he, then he will plead for you. St. Napoleon ought to be very much obliged to me, and do everything in his power for me in the world to come. Poor fellow, nobody knew him before. He had not even a day in the calendar. I got him one, and persuaded the Pope to give him the 15th of August, my birthday. I recollect,' continued he, 'when I was in Italy, a Priest preaching about a poor sinner who had departed this life, his soul appeared before God, and he was required to give an account of all his actions. The evil and the good were afterwards thrown into opposite scales, in order to see which preponderated. That containing the good proved much the lightest, and instantly flew up to the beam. His poor soul was condemned to the infernal regions, conducted by angels to the bottomless pit, delivered over to the devils, and thrown into the flames. Already, said the Preacher, had the devouring element covered his feet and

-.

legs, and proceeded upwards even unto his bowels; in his vitals, O! brethren, he felt them. He sunk, and only his head appeared above the waves of fire; when he cried out to God, and afterwards to his patron saint: 0! patron, said he, look down upon me; O! take compassion upon me, and throw into the scale of my good deeds all the lime and stone which I gave to repair the convent of His saint instantly took the hint, gathered together all the lime and stone, threw them into the scale of good, which immediately preponderated; the scale of evil sprung up to the beam, and the sinner's soul into paradise at the same moment. Now you see, my brethren, how useful it is to keep the convents in repair; for had it not been for the lime and stone bestowed by this sinner, his poor soul would even now, children, be consuming in hell-fire; and yet you are so blind as to let the convent and the church built by your forefathers, fall to ruin. At this time,' continued he, laughing, 'these canaglie wanted to get a new convent built, and had recourse to this expedient to procure money, which, after this, poured in upon them from all quarters.'"-Voice from St. Helena.

MEMOIR OF MRS. SARAH
BRADDOCK,

of Chapel-en-le-Frith.

BY THE REV. JOSEPH CHAPMAN.

DIED, December 5th, 1845, at Chapel-enle-frith, in the Buxton Circuit, Mrs. Sarah Braddock, in the ninety-fifth year of her age. She was in early life the subject of divine impressions, and joined the Wesleyan society some years before the death of its revered founder; but remained for a considerable period a stranger to "the peace which passeth all understanding." One day, however, whilst working in a factory, the building unexpectedly gave way, and she, with several others, was buried in the ruins. In this perilous situation she remained some hours; but she cried unto the Lord in her distress, and he graciously heard her cry. Not only was she almost miraculously preserved, but God revealed himself as her reconciled Father, and she was enabled to rejoice with "joy unspeakable." All fear of death was removed, and she only felt troubled account of her aged parents, who depended entirely upon her for support. Nearly fifty years ago she removed from Macclesfield, where she had resided from an early period, to Chapel-en-le-frith; married comfortably; and when death deprived her of her husband, had the satisfaction to know that he died in

on

the Lord. Her constitution was remarkably strong. When about ninety years of age, she walked to the chapel, a considerable distance from her dwelling; and until within two years of her death, performed her domestic duties almost entirely herself. She frequently said, when conversing on spiritual matters, "I want the Holy Spirit to testify clearly to my spirit that I am a child of God;" and her desire was granted, for she received many clear and powerful manifestations of the divine favour and love: in particular, one Sabbath evening, about a fortnight before her departure, when she was taken worse, and thought to be dying. In answer to her fervent prayers, in which she was joined, at her earnest request, by some friends present, Jesus revealed himself to her soul, and she exclaimed "Jesus is precious! O, he is precious! Jesus is here. He is ready to carry me to his Father. O Jesus! take full possession of my soul; take away all inbred sin, and make me all glorious within." Some young friends, to whom she was attached, and by whom that attachment had been from a very early period in life reciprocated, came in, to take, as they then thought, a last farewell. She was told that they were present, her eyes having become so dim that she could recognise no one. She raised her hands, and prayed fervently that

the divine blessing might rest upon them, and that the Lord would grant to each of them saving grace. Some verses of our hymns were also repeated by her; and in this frame she continued several hours.

219

Afterwards she fell into a kind of stupor; and consciousness never returned (but during one short interval, during which she was constantly engaged in prayer) until mortality was swallowed up of life.

THE more you commit all to the Lord, the more you shall see his hand in all, and prove the truth of those words once powerfully applied to me, "Christ charges himself with thy temporal affairs, while thou chargest thyself with those that relate to his glory."

You ask my thoughts on the state of widowhood, which, you say, seems the highest in the Church, as having most promises made to it. It is certain that there is much compassion shown towards it in the word of God, and many sweet encouragements. The goodness of the state, however, must depend upon its use. If, like the young widows, described by St. Paul, the world is still sought after, and trifling affairs occupy the mind and time, it is, in that case, an unprotected and dangerous state; or, if in any sense being their own mistresses sinks them more into their own will, it is at least unprofitable. On the other hand, if, according to the Apostle's description, they are widows indeed, devoted souls, given up day and night in prayer and supplication, stripped of worldly pursuits, and feeling all their treasure is above, then it peculiarly leads to God. Indeed every situation has its high or low paths. Choose either. From having passed through each state of life, I am enabled to form some judgment. I am well assured, and can, from experience, say, the virgin state has many and great blessings. I honour it much, when chosen for the Lord. The married state (with a suitable person) is also more blessed than I could have thought; and I found in it many spiritual advantages, which my dear Mr. Fletcher and I often

remarked to each other with thankfulness. Yet, I must own with you, the widow knows she has not chosen for herself. It is the Lord's doing; and this assurance quiets every sorrow, and gives us to rest in his dear will. And though to this day, when I look back on past scenes, my heart often bleeds, yet I feel it a powerful remedy to consider, that He who made the wound cannot err; and whose love, as well as his wisdom and power, are all engaged in my behalf. "The

There is much in that observation, married woman careth how she may please her husband." And this, with every advantage of the single life, belongs to that of the widow.

You observe, there are not so many rules given to that state. One I recollect, "Let thy widows trust in me." And this is the first step to all the rest. In order to live in this unshaken faith, they must pray without ceasing. Again, St. Paul warns them in a peculiar manner against improper behaviour, and dissipation of mind; advising, on that account, those who will not walk circumspectly, to marry, and have cares and employments of their own; but to be sure it was "in the Lord," if they did take that step. Another, and a very important direction is conveyed in that word," But she is happier if she so abide." This is a blessing pronounced on the state by an inspired Apostle. Nay, the Lord himself, who is the Judge of the widow in his holy habitation, invites the soul, stripped of human comfort, to his more nea and close embrace. There, my dear friend, may you and I be found! And let us abandon every other view but this. Our next step may be into eternity. For my own part, I am in love with old age, and dropping into forgetfulness, while others are coming forward to fill our place; increasing as we decrease. I am yours,

THE DYING INDIAN BOY. I FOUND him dying of consumption, and in a state of the most awful poverty and destitution, in a small birch-rind covered hut,

MARY FLETCHER.

with nothing but a few fern-leaves under him, and an old blanket over him. After recovering from my surprise, I said, "My poor boy, I am very sorry to see you in