quarter's sequence at one sitting; and it will give him quite another view of things and events. This may serve as a very faint adumbration of things and events as they appear to the eye of an all-seeing God; may intimate, at least, something of the manner in which men's actions and omissions are regarded by him who knows beforehand the ultimate issue of all.

Sweeping Sentiments and hasty Conclusions.-To a person who used to say he "never went out, without coming home the worse for it," Bengel remarked, "We ought to be careful how we suffer ourselves to form such hasty and sweeping conclusions; for they must contain untruth, and may easily be attended with very bad consequences. Suppose the apostles had determined for such a reason as yours never to go out among their fellow men; would they have done right?"

Care for Children.-A person having remarked that he thought parents must be the prey of much anxiety, if they consider to what temptations their children are exposed: Bengel answered, "What a multitude of children has God in this world; for all and every one of whom he has to care at once; and yet he conducts each of them, step by step, till they come to perfect safety at last. Besides, we may congratulate our children on their being so much nearer the mark than we were in our younger days; as every thing at present is attained by a shorter route than formerly."

Letters written by the Uneducated.-Bengel having received a letter from an illiterate (but pious) person, said, “I know not how it is, but I derive much more pleasure from letters of this sort, than from reading those of Spener, Arnold, and others. Perhaps those worthies themselves felt in the same way."

A Christian not swallowed up with overmuch Sorrow.-Bengel having (on the 25th of February, 1735,) been apprised of the death of his wife's mother, some friends endeavoured to dissuade him from preaching that morning; but he said, "This is an occasion for testifying how a Christian's mind is disposed; and such an opportunity must not be lost." A child having died suddenly, while its mother was from home, and Bengel having to communicate to her the mournful intelligence, upon her inquiring "How is my child ?” replied, “It is engaged in love and praise."

Application of unfulfilled Prophecy.-When it was said to Bengel that possibly he might be meant by the third angel in the Apocalypse, he answered, "Supposing your idea to be correct, how can I sufficiently admire the purpose of God as to what he is pleased to make out of such a worm of the dust as I am; and also as to what he may ultimately bring to pass by such a poor weak instrument. But supposing your idea to be false, and I were to think of indulging such a notion, there would hardly have been a more abominable sin committed since the fall of Lucifer."

On another occasion, (in November, 1740,) he gave his sentiments on this subject as follows:-"That a variety of persons had for some time entertained such an opinion, but that be neither did nor could believe it. Still, considering all circumstances, he could not utterly dismiss it from his thoughts, but left it entirely to God; and should there be truth in it, his prayer was, that he might be enabled to keep his own heart totally untouched by it. He allowed it was a remarkable fact respecting his Exposition of the Apocalypse,' that it had so rapidly gained attention throughout Germany, a success not common to books of the kind. That, considering how God had led him all his life long, he could not but praise and magnify to the utmost the grace of God; and might well fall down before him in the dust, and even hide himself in the earth at his presence. That both within himself and without, he found so many occasions for humility, that if any swelling of pride or self-complacency began to show itself, something counteractive to every thing of the kind was soon sent by Providence, which made him sink back into his own proper dimensions. He then spoke affectingly of his own nothingness and unworthiness, &c. and said, that even if God had called him to sustain a character so high as the one in question, he could gain no real advancement by it in the kingdom of God, nor could any such distinction exempt him from liability to be disapproved;' from which however be trusted that God would of mere grace preserve him: and that he was very seriously concerned lest he should be made too much of; as this might tempt him considerably to abate in genuine piety." The relater adds, "I replied,—and yet the present period appears to be just that of the third angel." "Yes," he answered, "the middle of the period, which commenced with blessed Arndt, and ends in the great term of 1836, with just a hundred and eleven years for its measure, is the year 1725; the very year when light upon these subjects was bestowed upon me." He adds, that "this circumstance had particularly struck

him after S. had alleged him to be the third angel, which was even before the publication of Bengel's Exposition of the Apocalypse.' For his own part, however, he had seriously endeavoured to evade such an application of the prophetic symbol as far as he could with a good conscience, that is, without any sup. pression of the truth. On the 10th of February, 1742, he expressed himself once more upon this subject, as follows:-"I can now, with greater certainty than ever, contradict those who have entertained this notion concerning me, in reference to the third angel; and it is much to my own comfort that I can do so. Could I push myself still further down from the time of Arndt, I would do it; however, it is quite sufficient for me to say, that as Spener (whom Bengel considered as the second angel) died just about the period when the Romish missions flourished most, and as at this period the Protestants also began to feel an interest in sending missions to the heathen, it should seem that precisely through these events was the third angel's testimony fulfilled and terminated.” Salvability of the Pope.-Being asked if he thought any one pope of Rome could ever be saved, he said, "I would not insist that he cannot; but it is likely to go very hard with him: for either he must really think he is what his deluded votaries imagine him, namely, worthy of the profound reverence which is paid him; and that would be a huge abomination; or else he must know that he is not worthy of such reverence; and then he must be an abominable hypocrite." Registering of Spiritual Experiences.-To attempt to commit all our spiritual experiences to writing, would be like attempting to treasure up in vessels, and lock up in a storehouse, the common air we breathe; whereas, such experiences are natural to the life of every Christian, who, in the fear of God, maintains a general good state of spiritual health."

Variableness of Theological Winds.-Whither should we have arrived by now, had we permitted ourselves to be driven by, or carried away with, every wind of doctrine that has risen and made a stir upon spiritual subjects during the last thirty years, (from 1710 to 1740); and yet what favourable winds did these all seem at their first rise! (May we not hence infer that every new spiritual mode of our own day should be eyed with suspicion ?)"

Promotion of young Persons to places of trust.-When a person is wanted for any service, his being young is no objection, provided he is not to take the lead. We see the appointment of young tutors, &c. answers very well in colleges; for their seniors also reside and superintend. However, it is always best to promote gradually from usefulness in inferior stations to usefulness in superior

ones.

How to speed by Orphan Intercessions.-The manual of prayers for the use of the orphan-house having been noticed, Bengel said, “I think that many who desire the intercessions of orphan children, ought to pray more diligently for themselves; as Peter directs Simon Magus to do." (Acts viii. 22-24.)

Government Officer.-Any official person who, on behalf of government, has to require something of his subordinates, and especially among the people at large, has need to resemble the nut, which is strong and firm on the outside, but tender and mild within.

Influence of Mind upon bodily Health.-Moderated feelings of the mind have a kind of physical effect upon us, like that which the gentle stir of the air produces upon vegetation, &c. Many a time have I traced in myself no inconsiderable relief from bodily suffering, to the composure and serenity of my mind.

Jewish Apophthegms.-The Jews have a pretty but quaint saying: 1. Mine to me, and thine to thee, is true in strict righteousness. 2. Mine to me, and thine to me, is robbery and unrighteousness, 3. Mine to thee, and thine to me, is true love and fairness. 4. Mine to thee, and thine to thee, is too great liberality.

Constitutional Self-Diffidence.-I should have acquired much more mental decision and established firmness of faith by this time, were it not for a sort of constitutional diffidence, which often perplexes me; though I quite believe it is overruled for my benefit; as without it I might have been too much inclined to rigour and harshness.

God's essential love of Truth.-To be treated ever so uncourteously does not affect me so much as to have my views incorrectly stated by others, who thus spread a false idea of my system. If then human estimate of truth can rise so high, how must it be with the Lord God of truth himself. Doubtless the many and great discrepancies which he beholds in our notions of divine things, must appear in His sight as no small abomination, however orderly and decent we may be in our conduct; yea, however distant may be such notions from producing any permanent injury, or condemnation; that is, however much we may live in his faith and fear. For whatever is contrary to truth must, in itself, always be

ignoble and base; because the only standard of true honour, glory, and beauty,

is TRUTH.

Christian Love's Preferences. A dignified clergyman, not very piously disposed, happened to be, during a visitation of his deanery, at Bengel's house, when a Christian brother of humble rank entered the room. Bengel rose from his chair to meet him at the door, and embraced him in the most friendly manner. Then turning to the dean, he repeated from the 15th Psalm-"but he maketh much of them that fear the Lord;" leaving him to think of the former part of the

verse.

Titus i. 15.-"Even the least of true believers is a more desirable and wise judge of things in general, than any ungodly man can possibly be."

Publication of private Correspondence. To catch at everything uttered by learned men, for instance, at every letter of their correspondence, which, at best, consist generally of common-place subjects, and of the same mere common sense as that of other men, is as if we would enclose common atmospheric air in separate vessels, and lay it up among medical stores, forsooth, because common air is necessary for health. Not to mention, that even great men's thoughts, in their familiar intercourse with friends and acquaintance, are often pitiably dissipated, and too much diverted from the main matter. To be able to deliver good thoughts in a remarkably clear and impressive manner, is always to be regarded as a special vouchsafement of divine guidance; therefore anything which is thus expressed, certainly deserves to be carefully remembered. But then this is the very reason why the present rage for publishing volumes of mere familiar private correspondence cannot be beneficial.

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The Comprehensiveness of an affirmative Particle.-I have to-day hit upon a single syllable, which may serve to express faith, hope, love, patience, composure, self-denial, &c. It is the word va, 44 even so," or yea," as found in Matt. xi. 26. God saith, "Thou hast sinned." I answer, "yea." He saith, "I have given thee mine own Son." I answer, "yea," ("even so.") He saith, "I will save thee for ever." I answer, "yea." He adds, "Thou hast to suffer here." I answer, yea. But my answers must all be in the “spirit,” and not in the (mere) "letter." They must not be a lazy indifferent sort of "yea." The whole heart must, as it were, be FULL of 66

YEA.

Our Saviour's Growth in Wisdom and Stature.-Wisdom in our blessed Saviour was an innate habit, which he needed not first to learn from the word of prophecy; otherwise he could not have replied to the marvelling Jews, as he did in John vii. 15, 16. As his outward man increased in strength, by natural means, so his human spirit increased in wisdom by immediate revelations from his Father. Speaking after the manner of men, we may say, his heavenly Father gave him collegium privatissimum (private instruction to himself alone): this instruction having proceeded upon no written book whatever. Our blessed Saviour did, indeed, exercise himself in the written word of prophecy, in the same manner as other men; but this he did not for his own sake, for he needed it not.

St. Augustine.-Augustine's severity as a writer against the heresies of his time may be traced to his own former entanglement in similar-dreadful errors. He had felt the mischief of them in his past experience. It is observable that even in his "Confessions" there are thoughts subtile enough to sound quite scholastic, if divested of their devotional form. I think it is his general way to make too much of such fine-spun thoughts.

Fathers and Heretics.-The ancient Fathers of the Church often charged heretics with holding much worse opinions than they really did; and this through not understanding their writings, which in their literal meaning frequently appeared absurd; but which also contained a mystical meaning not obvious to every reader.

Luther. Luther's character was truly great. All his brother reformers together will not make a Luther. They found it necessary to look to him, and he had skill to make use of them just where they were wanted. If any of them harboured a different or opposite design to his, they could not disclose it till after his death. This event too was an important epocha; for nothing since it took place has ever been really added to the reformation itself.

Free Will.-Erasmus on Free Will, and Luther on the Bondage of the Will, ought to be read together. The former skirmishes, like an agile logician, and reproaches the latter with obstinately uttering mere assertions. Luther will not advance a single step without making good his ground; nor is he inferior to Erasmus, even in eloquence: besides which, his reasonings are more convincing. Luther is certainly the happiest of all expositors upon the book of Genesis. Franke. We have lately had amongst us Professor Franke, a man of noble

example; one who appears to live entirely to God, and to depend only upon him. The presence of this excellent man has aided not a little in stirring us all up. Repentance towards God, and faith towards our Lord Jesus Christ, are everything with him. He has remarkable talent at conversation, with all sorts of persons, and gains their confidence by his great kindness and affectionate manners. Thus he is powerful in awakening every one to an affectionate regard for the divine word, to earnest prayer, and catechetical instruction ; setting all to teach, improve, and save one another.

MORAL JUSTICE OF THE BIBLE.

To the Editor of the Christian Observer.

I WONDER that the writer on the Moral Justice of the Bible in your last Number, who quoted various passages apposite to his purpose, did not cite Leviticus xix. 15: "Ye shall not do unrighteousness in judgment thou shalt not respect the person of the poor, nor honour the person of the mighty; but in righteousness shalt thou judge thy neighbour." It is to be feared that both parts of this weighty precept are often violated; that the delinquent poor man is sometimes screened because he is poor, and the mighty favoured because he is strong; and that class-interests and party prejudices are permitted to thwart the even course of justice. Against all such malversations the above-quoted text presents the emphatic prohibition: "Ye shall not do unrighteousness."

M. N.

THE PENNY POSTAGE SHILLING COLLECTION SCHEME.

For the Christian Observer.

THE scheme of collecting shillings or larger subscriptions, by means of the issue of vast numbers of letters, (in some instances, I believe, 10,000—nay, I have heard that the clergy list has been copied, and the names in the reports of societies have been copied) has been hitherto so charitably and disinterestedly employed, that I am unwilling to speak too harshly of it; but I think it ought to be abolished, and will before long, for the following among other reasons. It is indelicate and invidious, as giving to the receiver only the alternative of retaining (unless he destroys, which is worse) the inclosed penny stamp, or writing back to the parties, either contributing his shilling, or stating why he refuses to do so. There is also somewhat of peremptoriness in sending a card ready cut, to receive coin, to thousands of strangers, with a return address and stamp, as if not allowing the party any option. Again, the two stamps, with another penny for paper, printing, and incidentals, are a tax of 25 per cent.-one fourth of the whole-on the amount of contributions; an enormous and wasteful expenditure of the sacred funds of charity. Further, the impost, for such it will become, is likely to press heavily on some who do not like to refuse, and yet cannot afford always to grant. Again, instead of calling forth local energy, it applies to Yorkshire for Middlesex, and to Bristol for Liverpool; whereas in all places benevolence may find, at home or elsewhere, by means of established institutions or private inquiries, ample claims on its resources. But, lastly and chiefly, the system is likely to lead to much fraud and swindling; for any man may get up a plausible case, and issue ten

thousand letters, and forge some Reverend A. B.; or Lady C. D. ; or Sir E. F., or G. H., Esq., to receive contributions; or even perhaps dupe some respectable persons by his plausible representations to lend their names as receivers.

I will only add, in regard to the hap-hazard resolution which some have formed of sending a shilling in reply to all such applications, and others of indiscriminately rejecting them, that both seem to me contrary to the true spirit of Christian charity. If a case is important, and we have it in our power to aid it, we ought not to turn away in dudgeon because the appeal is not conducted in what we consider the wisest manner; and on the other hand, the apostolic injunction is to lay up on the first day of the week, as God has prospered us, as much as we can spare for charitable purposes, and not to be guided by the number of applications. If a man can with due self-denial allot a thousand pence, or as many shillings, or pounds, to objects of benevolence, he is not to measure his bounty by the number of soliciting letters which he happens to receive, but by the ability which God has afforded him. The precept respecting the weekly assignment, was, and is, specially applicable to those who earn their bread by weekly labour; and does not so directly measure the duty of those whose receipts, payments, gains, losses, and charitable contributions, are on a larger scale, and cannot be averaged under a much longer period of time, probably a year; but the spirit of the direction is applicable to all Christians; and even the weekly bestowment of a specific sum is in many cases a very desirable arrangement.

OLD-PATH.

NEW-FANGLED AMERICAN SPELLING OF ORIENTAL WORDS. To the Editor of the Christian Observer.

I AM much interested by the extracts from Dr. Robinson's Biblical Researches, in your last Number; but I am sadly put out by his spelling of oriental words; which, upon turning to his volumes, I find he has adopted deliberately, following out the system of Mr. Kennedy, which the American missionaries in the South Seas act upon, and which their brethren in Syria have applied to the transmogrification of oriental words and names of the most familiar occurrence. Thus we have Yafa, Ghůzzeh, Kurmel, Suleimaun or Suleimân, Seljucides, Mamluk, Bedowîn, Beirût, Tekua, and the like, for Jaffa, Gaza, Carmel, Solomon, the Seleucidæ, &c.

To this system, which has been widely extended even in England by the reprints of American missionary publications, there are numerous objections. First, when applied to words which have been long recognised under other forms, it puzzles the reader, without any countervailing advantage for the inconvenience. The new spelling does not, and cannot, accurately represent the native sound; but even if it come nearer to it than the ordinary mode, this is not a sufficient reason for innovation; for Dr. Robinson, I presume, does not write Pahree for Paris, Leeone for Lyons, St. Cloo for St. Cloud; or Lundun for London, Nu Yaurk for New York, Kápufgud Hope for Cape of Good Hope. I was once much puzzled by an American missionary traveller's reference to the city Kalleecauta (or something