one entire mass of crystalization. A prop or buttress connects it with the mountain behind, and the whole is covered with debris of a light stonecolour. Its peculiar shape is attributable to the action of the winter rains. The Arabs had told us, in vague terms, that there was to be found a pillar somewhere upon the shores of the sea; but their statements, in all other respects, had proved so unsatisfactory, that we could place no reliance on them.'

The pillar was sixty feet high, and forty feet in circumference. Another member of the expedition has given the world his views of the matter as follows:

'We cannot suppose that Lot's wife was a person so large that her dimensions equalled that of the column. Many think that the stature of Lot's wife was equal to the pillar of salt which the Bible speaks of, let that pillar be whatever it may, and whatever its size. They will not probably credit that this is the pillar; their preconceived notions have much to do with the matter; and they would have everybody, Americans and Syrians alike, think she was at once transformed into a column of very fine grained, beautifully white salt, about five feet and a few inches in height, and in circumference that of a middle aged woman of the nineteenth century. Be that as it may, no two minds have, perhaps, formed exactly the same opinion on the matter who have not visited this spot. But here we are, around this immense column, and we find that it is really composed of rocksalt, one mass of crystalization. It is in the vicinity which is pointed out in the Bible in relation to the matter in question, and appears to be the only one of its kind here; and the Arabs of the district to [by] whom this pillar is pointed out as being that of Lot's wife, [must believe this to be] the identical pillar of salt to which the Bible has reference; the tradition having been handed down from each succeeding generation to their children, as the Americans will hand down to succeeding generations the tradition of Bunker's Hill Monument in Boston. My own opinion on the matter is, that Lot's wife having lingered behind, in dis

obedience to God's express command, given in order to insure her safety, that, while so lingering she became overwhelmed in the descending fluid, and formed the model or foundation for this extraordinary column. If it be produced by common, by natural causes it is but right to suppose that others might be found of a similar description. One is scarcely able to abandon the idea that it stands here as a lasting memorial of God's punishing a most deliberate act of disobedience, committed at a time when he was about to show distinguishing regard for the very person.'

SAMSON AND THE PHILISTINES.

JUDGES XVI. 21-31.

AFTER the sacrifice there was, as usual, much feasting; amid the exhilaration produced by which there was a proposal to call for Samson that he may make us sport.' He was accordingly brought from the house used as a prison, and set in the enclosed area of the building, the roofs and galleries of which were thronged with men and women, seemingly those of the highest quality, for all the lords of the Philistines were there.' What 'sport' he was expected to make is not clear; but he did make it. Some think that he was merely there that he might be seen by this great assembly, and become the object of their mockeries and insults; but others conceive that he was required to exhibit some feats of strength for their amusement — of strength still great, though no longer supposed by them to be formidable. We do not see why both opinions may not be right, but that the last was in any case included, we incline to think from the consideration that in the East athletic sports and feats of strength in the area of the palace, form a conspicuous part of the entertainments at high festivals; and because it was evidently under the excuse of weariness, after he had made them sport,' that he desired to lean against the pillars, which supported the superstructure of the building upon that side of the area to which he had withdrawn for rest. Having thus secured possession of the two middle pillars on which chiefly the

house stood, Samson felt that the hour of great and terrible 'vengeance for his two eyes' was come. Holding them with his hands, he breathed a prayer to the Lord to help him but this once, and then with the cry, 'Let me die with the Philistines,' he bowed himself with all his might, the pillars gave way, and the house fell upon him and upon all the people-three thousand in number that were there. Thus, as the sacred historian remarks, 'The dead that he slew at his death were more than they which he slew in his life.'

Some difficulty has been felt in understanding how the whole building, and a large building, too, could be supposed to rest upon two pillars. But this is scarcely said; for that Samson took hold of the two middle pillars, implies that there were other pillars which contributed to the support of the building; though if the two middle ones, on which the others depended, or with which they were connected, gave way, the connection and dependence of the whole arrangement would be destroyed, and the other pillars would be unable to support the superstructure alone. As most of the explanations which have been offered including, we must confess, some that we have given ourselves-overlook the fact that there were more pillars than the two-and the supposition that there were but two creates the difficulty-we might pause here, without providing for the stricter exigency. But it is not difficult to provide even for that. In very many Eastern buildings, the whole centre of the principal side of the enclosed area (towards which all parts of the general building front,) is made so to rest upon one or two pillars, that their removal would most certainly involve the downfall of that part; and from the connection of the parts, this would involve the overthrow of the whole range of building on that side at least. And if this be the obvious result in ordinary cases, much more certain would it be here, when the roof, and no doubt the galleries, if any, looking towards the court, were crowded with people, whose weight must have created so great a strain and pressure, that the withdrawal of any single prop must bring

the whole to the ground in an instant. If the reader examine the figures of Oriental buildings with a view to an explanation, he may not be able to find any one which meets, in all respects, his ideas of what sort of building that overthrown by Samson ought to be; but he will find many-not in other respects answering to his ideawhich will abundantly satisfy the only point in question, how a building might be pulled down by the support of one or two pillars being withdrawn. For the rest under the change of religion, and in the absence of such festivities

as

were connected with paganism, such buildings-except royal palaces and mosques-as would accommodate three thousand persons on their roofs and galleries, are not found. Some think this was a temple; but although it is probable that the Philistines had temples, as we find such not very long after, when the ark of God was taken, we doubt if such festivals as these were celebrated in the temple courts, or that such multitudes assembled on their roofs; and we feel quite sure, that if Dagon and his temple had been included in the overthrow, a circumstance of so much importance would not have been passed unrecorded. It may have been a sort of palace, but scarcely a royal one, as the Philistines had no king, and the chief magistrate of the small separate state of Gaza was not likely to reside in any very extensive or magnificent palace. It is probable that it was a large building, in which public business was transacted, assemblies held, and feats and games celebrated, constructed probably on the general plan of dwelling houses, but with special accommodation for spectators on the galleries and roofs. Even in the large structures framed for some of these purposes by the Romans, illustrations of the fact before us might be found. Pliny speaks of two theatres built at Rome by Caius Curio, which were large enough to contain the whole Roman people; but were so constructed as to depend each upon one hinge or pivot. (Hist. Nat. xxxvi. 15.) And in Tacitus we read of a destruction by the fall of an amphitheatre very similar to this occasioned by Samson. (Annals, vi. 62.)—Kitto's Daily Bible Illustrations.

In the Church of Rome, there is a direct, professed priesthood. The ecclesiastical hierarchy of Rome is a priestly hierarchy; and comprises the following orders. There is first the head of that hierarchy, the Pope; then that of Cardinals; then Archbishops; then that of Bishops; and then fifthly, the ordinary priests who officiate in the services of that so called church. This is the complex and perfect priesthood of the church of Rome. And, mark you, however antichristian, (and I pronounce it antichristian essentially; without a redeeming quality,) yet, mark you, it has the feature of consistency. As they profess to have a priesthood, of course, they profess to have sacrifices; for a priest is worth nothing if he has no sacrifice to offer, and therefore, if they are priests, a sacrifice must be procured. Well, in the Church of Rome, there is the sacrifice of the Mass. Again, they not only profess to have a sacrifice to present, but they also assume to themselves priestly power; they profess to have the power of absolution, of remit ting sin. Now this is very proper indeed. If they are priests, they have a perfect right to claim that power. There is no use in their being priests unless they have the power of priestly absolu. tion. And then as a priesthood, they have priestly titles and distinctions. They are entirely separate from the people. They are elevated to a high distinct place in the ecclesiastical hierarchy of the Romish church. Very proper; for if they are priests, they must be officially separate. In these three points, therefore, there is the element of consistency in the Church of Rome. In the first place, they have sacrifices to offer; then, they give absolution; and lastly, they are an official distinct class from the people, they possess ecclesiastical dignity, distinction, and power. Then, in addition to all this, they profess to have power to bless the people; and if they are priests, they have that

*From Sabbath Evening Discourses on the Various Forms of Religion.' Just Published. By Dr. Burns.

power beyond disputation. Then, they profess to exercise the influence of intercession, and if they are priests, their intercession is valid, for the intercession of all priests in all ages has been valid, and their intercession must be of the greatest possible worth. Then besides that, they can retain or remit sin as they please. Because, mark you, this is the great essential of the Romish church, that however humbled, abased, repentant, contrite, and reformed a sinner may be, yet he cannot be saved without priestly interference. He may be truly contrite, and all this they tell you is very well, but he must have priestly absolution. Whatever comes to him as a penitent, must come through priestly hands, and flow through priestly lips. It is highly proper if they are priests that they should have such power; and therefore the Church of Rome is consistent with itself in all these points.

Well, more than all this, as they profess to possess such a power, the Romish priests must have perfect access to the minds of those over whom they minister; because by the priests of old the people were counselled in perplexity and doubt: the Urim and Thummim was consulted, and the Divine answer given. Now it is perfectly right that the people should confess their sins, explain to the priests their motives and purposes, and make known to him their minds. If a man has a priest, he should not only pay for him, but he should allow him access to his heart, and give him the keys of his conscience. It is no use having a priest without this; and therefore, the priests of the Church of Rome are very consistent, for they demand that entire confidence and trust shall be placed in their hands.

Then, besides this, the priest must also have supreme power, for he must stand between God and the person. He must have supreme authority over the understandings, the judgments, and the consciences of those to whom he minis

ters.

You know, that of old, God communicated His will through priests; He made known his mind, and revealed what Israel should do, and the people

listened and obeyed. And now, whereever there is a priesthood, there must be an assumption of the same kind. The individual who can prove that he is a priest, one appointed to stand between God and souls, has a right to say to the person, Well, now you must allow me to think for you, you must allow me to teach you; what I say is truth; I am better informed than you are, and besides, I have God's authority to instruct you: you are the common people, and are therefore bound to listen to me; your understanding must be under my direction, and can only have just as much light as I think proper to pour into it; your judgment must be under my control, so that I may manage it as I please; for your conscience must submit to my domination.' It is no use having priest and a conscience too; for the conscience must go into the hands of the priest, or he is of very little use; and, therefore, the priest must have perfect power over the understanding, the judgment, and the conscience. Do you not therefore see how true is the title of our subject, for this is a religion by proxy. It is doing the thing through the medium of another; it is committing religion into the hands of a man, and asking him to think for us, to pray for us, to bless us. And wherever there is a priesthood, all the mental and moral concerns of the people must be placed in the hands of the priesthood, or I aver on the grounds of common consistency, it is no use having a priest at all.

Need I say in the last place, that if people have priests, they must pay for them. The worldly professor of my text had a priest, and engaged him for so much, saying, Dwell with me; and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals.' Well, now the Romish church is just one piece of symmetry in this matter; for the Romish church insists on having her priesthood paid, and therefore all sorts of ceremonies are invented, and all sorts of prices attached to these ceremonies, that the priests may be paid. You must pay for priestly influence. If you confess your sins to the priest, and if he forgives you, you cannot neglect to pay him for being the medium of procuring you that forgive

ness.

Well, we have endeavoured to show you in this rapid manner how we have in the Church of Rome a complete system of priestly influence. We have the mass-house; all the priestly vestments, all the splended apparel, all the pompous festivities, arrangements and scenes; all the decorations, all the rites, all the sacrifices, all the incense, all the services of a priesthood; and we have them in undiluted, unmodified pomp and dignity. And, therefore, if christianity must have a priesthood, the Church of Rome supplies it to the very letter. She has a most magnificent and imposing priesthood, and if I wanted a priesthood, I would go to the Church of Rome for it.

Now, you will just observe here also, how in the Church of Rome, the priestly influence not only extends and communicates benefits to its subjects in this life, but how it throws its priestly benediction over the dark regions of death, and introduces its willing and submissive subjects into the regions of eternal life. For instance, it must be the priestly act to administer the ordinance of extreme unction to those who are hopelessly sick, by which the five senses of the person are all anointed with oil and other things, and certain ceremonies performed on the body. In connection with this extreme unction there is imparted to the person an entire fitness for the future state. Hence I suppose you have heard of infidels, as in the case of Voltaire, who, when he found his infidelity could not support him in his dying moments, wished to have access to a priest; and the man who scoffed at religion all his life, now endeavours to float into heaven by priestly power and priestly influence. So you find a poor man who is likely to die sends for the priest, and commits all his interests into his hands. It is not piety or religion that makes him do so. He calls the priest to do the priestly work, i.e. to prepare his soul for the future world, and the priest professedly does it, and by the ordinance of extreme unction makes the man ready to die. And in this great city, this christian city as it is called, there are hundreds and thousands of souls hoodwinked and cursed by the influence of an anti-christian priesthood, who teach poor dying wretches that by these absurd mummeries they prepare their souls to pass safely through the dark valley of death. There is nothing

more monstrous in paganism; there is nothing more vile in all the systems of Heathen idolatry. It is a system which grossly dishonours God-a system that prostrates the human mind, and annihilates human responsibility,-it is altogether a religion by proxy.

So much, then, for the priesthood, the pompous, the antichristian priesthood of Rome. Yet, after all, as I have said to you, it has this recommendation, it is consistent with itself.

SERIOUS THOUGHTS.

FOR many years I heard the words sin, temptation, suffering, death, heaven and hell, without realizing my personal connection with them. But now, since the divine Spirit has taught me partially, and I have begun to enter into the spiritual kingdom, the deep and solemn meaning of these words is beginning to unfold itself. I am conscious of a law in the flesh, that is constantly warring with the higher and more authoritative law of the mind. One voice within me is constantly calling me downward, while another is inviting me upward. I am sometimes tempted to yield to the voice that comes from below; and then the lightnings and thunderings that are waked up within me, God only knows how terrific they are. I at once see my nakedness, and cry from the depths of my heart. God clothe me! protect me! smile upon me! save me! Jesus! I cast myself upon thee. And then a voice comes from above, saying, Be of good cheer;' and I am secure again.

In regard to death: I sometimes put my finger on my pulse, and count its rapid beatings. As it beats on, I feel a gloomy melancholy creeping over my heart. My mind runs forward and anticipates the last stroke. I feel that I am a dying man. I go out and come in; I have much pleasant intercouse with my family and friends; oftentimes, the richest strains of music fall upon my ear; I retire to rest, and I wake up again; but still, I feel I am a dying man. I try to familiarize my mind with death. I fancy the hour come, the coffin ready, and myself clad in the shroud, and my friends weeping over me as they bear me to the grave. But after all my at tempts at this kind of familiarity, I must confess, I don't succeed well. The

thought of death comes over me still, as a strange, mysterious, terrible fact, which can't well be avoided. Jesus, however, comes to my relief in this extremity, and whispers in my ear, 'If ye die, ye shall live again.' Oh, how that soft whisper cheers my aching heart! Through the belief of the precious truth it embodies, I feel far better prepared for the last conflict, and am persuaded that if he will only stand by my bedside when the death sweat breaks upon my brow, and whisper it in my ear, then I shall shout Victory! victory!

I shall live again! I shall live again! Yes, the I that now writes, that often laughs and weeps, and that is now on the march to the grave, with millions of others, shall live again. The grave shall not hold me. I shall pass through its portals into another world. What a birth shall that be when I emerge from the darkness of time and the grave, into the blazing light of eternity! Into what new relations shall I suddenly be brought, and with what extraordinary objects will my mind be encircled? clothed with the spotless robe of evangelical virtue, I will mount up into holy affinity and sympathy with God; or, benighted amidst the dark and turbulent passions of sin, I shall be repulsed by the holiness of God, and sink down beneath a tremendous burden. Ah! my soul ! my soul! however others may laugh and mock at it, existence is to me a solemn fact. The towering altitudes of celestial glory that rise up before me, and the broad lake of fire that stretches out beneath, force the conviction upon me, that my existence carries much meaning within it. What it comprehends, I do not, now, profess fully to understand; but, through the mercy of God, I shall know hereafter.