brother Haran, Iscah, and that she is the same with Sarai; and, indeed, without supposing that, it is difficult to conceive for what reason this should be observed, that Haran, the father of Milcah, was also the father of Iscah; and if Sarai is not Iscah, no account is given by Moses of her descent, which may seem strange; and it can hardly be thought he would omit it, when it must be so agreeable to his people to know from whom they descended, both by the father's and mother's side."

Dr. Gill thus expounds the difficult passage :— "And yet indeed she is my sister, &c. In the same sense as Lot was his brother: for she was sister to Lot, and both were the children of Haran, the brother of Ábraham: she is the daughter of my father, but not the daughter of my mother; she was the daughter of his father, being his grand-daughter; grand-children are sometimes called children, but not the daughter or grand-daughter of Abraham's mother: Terah having had two wives, by the one he had Haran, the father of Sarah, and by the other Abraham."

Chaldean idolatry, the worship of the heavenly luminaries, had been practised even in this venerable family; and as Terah and his sons, "Abraham and Nahor served other gods" (Josh. xxiv. 2), Sarah, it is probable, had concurred in that folly. Divine grace, however, called Abraham from idols to serve the living God; and his faithful ministry, according to Jewish tradition, was rewarded by the conversion of his whole family, including his beloved Sarah.

Abraham's marriage with Sarah is not detailed in the inspired narrative: nor can we fix the period of this event. But it does not appear to have been early in life, nor much before the call of Abraham to leave his native country of Chaldea. Anticipating various temptations, however, in the course of his migration to other countries, before leaving their native home, Sarah yielded to the unworthy proposal of Abraham, that in case his life should ever appear to be in danger from strangers on her account, she would conceal the fact of their conjugal union, and declare that she was his sister. This contrivance was foolish and dangerous in itself, and altogether unworthy of a man so distinguished by faith, piety, and affection, as Abraham; and this absurd policy would have been their ruin, without the special interposition and overruling providence of God.

Divinely directed, "Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there" (Gen. xi. 31). Having proceeded 300 miles, or about half way between Ur and Canaan, they reposed for a while, perhaps on account of aged Terah, and built a city, which they called after the name of their lately deceased relative, Haran, or Charran. Their venerable parent now closed his pilgrimage. "And the days of Terah were two hundred and five years: and Terah died in Haran" (ver. 32).

Abraham was not fulfilling the purpose of God in this new 66 city;" and he received a further divine commission. Leaving, therefore, his brother Nahor, and those who chose to remain with him at Haran, "Abram departed, as the LORD had spoken unto him and Lot went with him: and Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came" (Gen. xii. 4, 5). Abraham, divinely directed, prosecuted his journey

"The

"unto Sichem, unto the plain of Moreh. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land" (Gen. xii. 6). Canaanite was then in the land:" but although Abram could find no city or house to dwell in, blessed with the gracious presence of God, and sensible of the value of that unspeakable privilege, "he pitched his tent" in the plain, and "there he builded an altar to the LORD" (ver. 7.) Abraham continued but a short time in the vicinity of Sichem. "And he removed thence unto a mountain on the east of Bethel and there he builded an altar unto the LORD, "And and called upon the name of the LORD." Abram journeyed, going on still toward the south," the blessing of heaven richly resting upon him.

Favourites of heaven, however, are not exempted from suffering in common calamities. "There was a grievous famine in the land: and Abram went down into Egypt to sojourn there." But on entering that infant kingdom, with a large household in his retinue, he apprehended that much inquiry would be made respecting such a body of foreigners. Abraham's fears were many and distressing, for the safety and honour of his beloved wife. Sarah was, at that time, about sixty-five years of age, appearing probably very beautiful in the bloom of life; and having come from a country a thousand miles north, she was much fairer than the tawney ladies of Egypt. Trembling for his own life on account of his endeared partner, he forgot the ever present and omnipotent care of their covenant God, and adopted an expedient for his own safety, as imprudent in itself, as it was unworthy of his general character. His criminal policy was virtually to deny the fact of their marriage! And by his recommendation, Sarah acquiesed in this culpable dissimulation! "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. Say, I pray thee, that thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee" (ver. 11--13).

What a lamentable spectacle do we here behold in "the father of believers?" He appears to have totally lost sight of God;-to have forgotten his gracious promise, and to have made shipwreck of his own faith. "And it came to pass, that, when Abraham was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh commended her before Pharaoh; and the woman was taken into Pharaoh's house" (ver. 14, 15). It appears difficult to conceive, how an affectionate husband could be induced, in this manner, to surrender a beloved wife; sacrificing, not only his honour as a man of piety, but his tender sensibilities as a husband. But it seems probable that Abraham retired to Egypt without consulting the will of God; and he was, therefore, permitted to fail in his faith-to lose his confidence-and to fall into sin, by trusting to his own wisdom and prudence. Sarah, also, must have fallen exceedingly, to be silent when separated thus from her husband: and though Pharaoh "entreated Abram well for her sake," and sent valuable presents to him, as the brother of this "fair woman," it must have been a poor consolation to him for so grievous a loss! But Abraham's covenant God appeared for his dejected servant, and preserved the honour of his wife, rebuking the monarch for her sake. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife" (ver. 17).

Pharaoh was terrified at this visitation of God; | and to ascertain the cause of this extraordinary suffering, the priests and magicians were probably consulted by him, when they declared that it was on account of the injury done to the stranger, a servant of the most high God, and of the taking away his wife. Idolatry prevailed in Egypt, but the rites of hospitality were still held sacred; and the king, shocked at the decisions of the priests, "called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife? Why saidest thou, She is my sister? Lo, I might have taken her to me to wife: now therefore, behold thy wife, take her, and go thy way. And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had" (ver. 18-20).

We are constrained to admire the upright conduct of this ancient king of Egypt: his remonstrance was at once dignified, appropriate, and piercing; and "the prophet of the LORD" must have been deeply affected with a sense of shame, on being thus reproved by a heathen. Conscious of his fault, and grateful to the generous prince for the restoration of his beloved wife uninjured, Abraham was silent and departed.

Divine Providence removed the famine, and granted plenty. "And Abram went up out of Egypt, he and his wife, and all that he had, and Lot went with him, into the south. And Abram was very rich, in cattle, in silver, and in gold. And he went on his journey from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai; unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD" (Gen. xiii. 1-4).

Sarah, doubtless, felt much at the division of the family, in the separation of Lot from Abraham, on account of the increase of their property, and the contentions of their numerous servants, especially if Lot were her brother. But the LORD having again renewed his promise of Canaan, and of various blessings, Abraham again "removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar to the Lord" (ver. 18).

Hebron, with its verdant hills, and its fruitful vicinity, "the plains of Mamre," was the consecrated scene of many of the most memorable events in the subsequent life of Abraham, during the period of about ninety-one years, and fifty-three of the life of Sarah.

MRS. MARTHA MORE'S CURE FOR
MELANCHOLY.

MRS. Martha More died in 1819, after four days illness, in the lively hope of eternal glory. Her sister Hannah, in a letter to lady Tryphena Bathurst, says, "In our numerous charity schools, she had exerted herself for thirty-two years with the most unwearied perseverance, and I may be allowed to add (now she is gone), with great success, in training up a number of useful members of the community, and many souls for heaven."

Mrs. Martha More evidently experienced the consolatory influence of religion; and while some ignorantly regard it as producing melancholy, she found it the only antidote to that and to every species of gloomy thoughts. The following paragraph from her diary will illustrate her intelligent piety.

"1785. Low spirited and melancholy, oppressed with pain, and my mind overpowered with gloomy

thoughts; I retired to my chamber, as is my common practice on these occasions, to turn over my Bible in pursuit of a suitable text. The following from the Lamentations particularly struck me, For he doth not afflict willingly, nor grieve the children of men. Jeremiah had known affliction, and therefore this sentence seems to come from him with peculiar grace. From the bottom of my soul do I believe it is with great unwillingness, that the all-merciful God sends down afflictions, though upon such sinful creatures. This text seems most powerfully to confirm the following blessed assurance: 'The Lord loveth whom he chasteneth.' The Lord loveth. Oh, who would not patiently endure chastisement, to be esteemed amongst the beloved of his God! May my afflictions sufficiently strengthen me boldly to ask my heart this question, and to stand the test when asked, 'How dwelleth the love of God in me?' Dare I reply-By loathing vice-by loving virtueby feeling the operations of his Holy Spirit daily strengthening my principles-by constantly depending on, and knowing the importance and the necessity of, a Mediator-by feeling that the blessings of the gospel are pardon, assistance, and eternal lifeby understanding that the terms on which they are offered are repentance, faith, and renewed obedience -by discovering that the design of christianity is to humble the sinner, to exalt the Saviour, and to promote holiness. I am much raised by these thoughts, and am going down to join the family in good spirits. Who says that religion is gloomy? The unhappy creature who lives without a ray of it in his heart!"

LADY CATHERINE HAMILTON'S NOBLE CONFESSION OF CHRIST.

LADY Catherine Hamilton was sister to Patrick Hamilton, who was related to James V., king of Scotland, but honoured as the first Protestant martyr for Christ in Scotland. On the day of his execution, in 1527, Catherine also, being enlightened by her brother's ministry, was brought before bishop Ross, who sat at Holyrood-house as commissioner for the archbishop of St. Andrew's. Being questioned upon the point of justification by works, she answered simply, that she believed no person could be saved by their own works. Mr. John Spence, the lawyer, held a long discourse with her about that purpose, telling her that there were different sorts of works-works of congruity, and works of condignity; in this laboured application of his doctrine he consumed a long time, and wearied her patience, when she cried out, "Work here, and work there! what kind of working is all this? I know perfectly that no works can save me, but the work of Christ my Saviour!"

King James was present all the time, and laughed heartily at the answer: but being anxious to save her from the stake to which her brother was doomed by popish bigotry, he took her aside, and prevailed on her to recant her opinion, and by her example, others were induced to abjure their profession of true doctrine. Probably her mind was not thoroughly established in the truth; but had she been tried as her brother was, she would have been enabled to triumph in the flames: for a time, at least, she was unsettled in mind by the blandishments of royalty.

I CALL a complete and generous education that which fits a man to perform justly, cheerfully, and magnanimously, all the offices both public and private in peace and war.-John Milton.

RELIGION. RELIGION is the daughter of heaven, parent of all our virtues, and guardian of all our pleasures; who alone gives peace and contentment, divests the heart of care, and life of trouble; bursts on the mind a flood of joy, and sheds unmingled and perpetual sunshine in a virtuous breast. By her the spirits of darkness are banished the earth, and ministers of grace thicken unseen the scenes of mortality.

Religion! soother of all our keenest sorrows, source and refiner of all our real joys! shed thy heavenly influence on our souls; direct, animate, and crown all our thoughts, words, and actions; or we can never answer the design of God in our creation; we fall short of true happiness in this life, and we sink to complete wretchedness in that which is to

come.

RAILWAYS IN INDIA.-Canals must depend for their utility upon a regular supply of water; and in many parts of India it might be difficult to secure it. In such circumstances railways present an admirable substitute. Even where the difficulty of obtaining water was not great, railways might be preferable in cases where the probable amount of traffic was limited. The expense of such works would be far less than in England. In our country an enormous proportion of the expense, varying from a third to a half, arises from the purchases of land, fencings, parliamentary and law proceedings, and other causes independent of the mere construction of the railway. In India some of these charges might be avoided altogether, and others would be very much reduced. The actual expense of the work would also be less than that of similar undertakings in England. As the traffic would be comparatively small, a single road, with occasional passing places, would be sufficient; and as the weight of the carriages and lading would be much less, the rails might be proportionably lighter. Labour in India is vastly cheaper than in England; and, under these circumstances, the cost of railways would be extremely moderate. At present, perhaps, the use of animal power would be the most advantageous; but this, of course, would form one point of inquiry with those who might be disposed to undertake such works. There are various lines upon which railways would be immediately profitable; and if the resources of India should be improved to the full amount of their capabilities, a necessity for fresh lines would be created, whilst the the old ones would become increasingly lucrative.— Thornton's India.

REVIEW.

Rites and Worship of the Jews, as described in the Bible, and by Jewish Writers. 18mo. cloth, pp. 200. Illustrated with a Map of the Temple and City of Jerusalem, and numerous Wood Engravings. Religious Tract Society.

PRINTING and engraving, those most useful arts, are said by persons who take a gloomy view of the present age, to be prostituted to works of infidelity and immorality. That they are so abused cannot be doubted but to how great an extent, perhaps cannot be ascertained. They are, however, honoured, and applied in a degree altogether unparalleled in the history of the arts to promote morality, wisdom, and true religion. And these have happily been employed by the Religious Tract Society, to the spiritual edification of thousands. Their admirable publications have simplified and explained many parts of Holy Scripture, that aged Christian pastors

and theologians are astonished at the progress which thousands of the young are, by this means, making in Biblical knowledge.

"The Companion to the Bible," and its admirable companions, "Manners and Customs of the Jews," and "Journey of the Israelites," have rendered a most beneficial service to many besides teachers of Sabbath schools, and the junior branches of Christian families; and thousands in America, as well as in Great Britain, have reason to rejoice in the publication of those valuable works.

"Rites and Worship of the Jews," deserve the attentive study of every young Christian; and the beautiful volume with that title, evidently the production of the judicious writer of "Manners and Customs of the Jews," thus introduced to our readers, is an admirable Appendix to the other mentioned works. It deserves unqualified commendation to the youth of our churches, and to the rising generation in Great Britain.

ON THE DEATH OF MRS.
АH! why should we mournfully sigh
At the close of a season of woe?
Our friend hath ascended on high,

And hath left all her anguish below.
Can we say that her life's at an end
When to live we behold her begin?
When we know that our much belov'd friend
Only dies to all sorrow and sin?

No more will she labour and strive

With the rising of anger and pride; Not a murmuring thought shall survive, Not a wish shall remain unsuppliedAll she lov'd upon earth is her own;

All she hated no more will she see; Love and wisdom her trials shall crown, And her soul from all stain shall be free. O let us then lift up our eyes

;

Above the cold body of clay : Let us follow our friend to the skies To the realms of celestial day We'll trace her example while here, And follow her footsteps on earth, Still holding to memory dear, Her wisdom, her patience, and worth. W. M.

VOYAGE OF LIFE TO GLORY. PILGRIMS suppress your rising sighs, Bright sunny hills in distance rise! Christians, should your frail bark be toss'd Through rolling waves, 'twill not be lost; Though all around is wrapt in gloom, Look forward to your heavenly home, Regardless of the sweeping blast; Your voyage here will soon be past. Unmov'd by all you shall appear, If Christ is your sole pilot here. Tho' pain calls forth full many a sigh, Your bark shall reach the port on high; Where sudden gales and winds shall be, In memory only, known to thee.

A. M. F.

London: Printed and Published by JAMES S. HODSON, at 22, Poppin's Court, Fleet Street; where all communications for the Editor (post paid) are to be addressed; sold also by Simpkin, Marshall, and Co., and by all other Booksellers, Newsvenders, &e, în the Kingnoin.

The trade may be supplied in London, by STEL,Paternoster Row; BERGER, Holywell Street, Strand; in Manchester, by Ellerby: Shefeld, Innocent; Newcastle-upon-Tyne, Finlay and Charltou.

the British government and the public for the use of those children of persecution and sorrow, after the revocation of the edict of Nantz,*

"To worship God in quietude."

In 1776, that learned and eloquent divine, the Rev. Augustus Montague Toplady, B.A. of Trinity College, Dublin, and vicar of Broad Henbury, Devon, made arrangements with the trustees of the French Church, for a Sunday and Wednesday evening service in English; and he preached his first sermon on Sunday evening, April 11, 1776, from Isaiah xliv. 22; and the last sermon he ever preached was in this chapel, from 2 Peter i. 13, 14, on Sunday, June 14, 1778. After his decease, the Rev. Richard Cecil, A.M., and Rev. Thomas Scott, A.M., and Rev. Charles Edward Decoetlogan, A.M., became the preachers. In 1787, the lease expired, and the French congregation being small, it was not renewed by them; most of them, or their descendants, frequented English churches, so the French divine service was performed to mere bare walls; the few that remained went to the small French church in Dean-street, Soho-square.

This year (1787), therefore, it was taken by the Calvinistic Protestant Dissenters, and modernized and enlarged, by taking down two houses in St. Martin's-street to erect a new front; it is coated with stone with four pilasters in front. It is said to be one of the neatest and most elegant chapels in London. The interior is neat and plain. It has a fine toned organ (once in the concert-rooms of the Dog and Duck tavern, St. George's-fields); it has the form of prayer and liturgical service of the Church of England. In 1824, it was very much altered and beautified, and the daily journals spoke of it in the highest terms as a beautiful and elegant chapel; its dimensions are-length ninety-four feet; breadth, forty-eight feet.

Orange-street Chapel, having been opened under the Toleration Act, March 25, 1787, the Rev. John Townsend, and Rev. W. Aldridge, became the preachers. About eighteen years ago, it was visited by royalty. Rev. William Bengo Collyer, D.D., LL.D., F.A.S., preached before his royal highness prince Augustus Frederick, duke of Sussex, and several of the nobility. The present minister is the Rev. Joseph Parnell Dobson, late of Wymondly College, Herts.

Orange-street Chapel has various Christian associations supported by its numerous congregation; among which are, societies for the support of Home and Foreign Missions, Sunday and Infant Schools, District Visiting Society, Ladies' Benevolent Society, &c.

HISTORICAL NOTICES OF ORANGE-STREET CHAPEL SCHOOL-HOUSE, ONCE THE RESIDENCE OF SIR ISAAC NEWTON.

Dr. Samuel Johnson said it was his wish that the dwelling of every man of science and literature should be known in England. And he took great pleasure in finding them out, and writing them in his notebook. I am sure it is the wish of every man of science to convey to posterity such memorial of distinguished dwellings as are within our reach; and among the many that have been destroyed, and the few that remain, is that of the great and the wise philosopher, Sir Isaac Newton. This house is

* Our readers will probably recollect that a long article on the "Revocation of the Irrevocable Edict of Nantz," was given in Nos. 51 and 56, Vol. II. of the Christian's Penny Magazine.-EDITOR.

situated in St. Martin-street, and is very well distinguished by the observatory which is erected on the roof by the immortal Newton.

The dwellings of the good, the wise, and great, are relics worthy of our notice. Here the great mathematician and pious Christian resided; here he made the important discoveries in astronomical science, and in practical, moral, and natural philosophy, and other branches of literature; here he perfected many of his discoveries, and composed many of those astonishing works which at once distinguished his age, and raised him in the estimation of his race; and in his astronomical discoveries elevated the character of his native country far, far, indeed, above that of all other nations, either ancient or modern. Here he composed his immortal PRINCIPIA. He not only wrote works on philosophy, but on theology; see his commentary on the books of the prophet Daniel and the Apocalypse of St. John, and other parts of the Bible. Sir Isaac Newton was born December 25, 1642; died March 20, 1727, aged 85 years. After Newton's death, this house was chiefly occupied by the nobility, or great commercial or scientific characters; it will be sufficient to mention a few in the year 1775, the celebrated Dr. Charles Burney, D.M. professor of music in the University of Oxford, and organist to St. Paul's Cathedral, and the Royal Military College, Chelsea, resided here. In this house he composed his History of Music, ancient and modern, and History of Handel's Royal Festival, 1784. In this house his eldest daughter wrote two celebrated novels, the Eveline and Cecilia. After Dr. C. Burney left it, it was opened as the Westminster Library or Reading Room; next, it was opened as a Billiard Room, by a Frenchman; the upper part was let with the observatory to a rich Dutch gentleman, a great admirer of the Newtonian system; so that he added the great philosopher's name to his—that is, Von Blanchinino (Newton). It was next taken and converted into an hotel for foreigners, by an Italian, John Baptist Pagliona. In 1812, the committee of the Sunday School had a lease granted by Thomas Walker, Esq., to convert it into a School-house, to belong to the chapel adjoining; for which purpose it is now used It has also an Infant School, which was formed by one of its efficient teachers.

The observatory, wherein it is said Newton passed the happiest hours of his life, is a square room, nine feet ten inches by nine feet nine inches, and eight feet eight inches high, with windows on each side. Frequently foreigners and travellers ask permission to see the room. It laid dormant for many years in a dilapidated state, till 1824, when some of the committee of the Sunday-school had it repaired at their own expense, and wrote a brief memoir of the great and wise Newton, and had it placed in the observatory with a portrait of him. It is now used as a library for the teachers of the Sunday-school; a very appropriate use, and the means of diffusing sound science and Christian knowledge, the study and delight of the immortal Newton. S. W.

EXAMPLE.-One most unexceptionable mode of advancing the cause of Christianity is, by the example of those who profess to believe it. If they display indifference to the religion in which they have been educated, there is but slender hope of conciliating the respect of the Hindoo towards a faith which neither he nor his fathers have known. Obedience should be yielded not only to the moral precepts of Christianity, but also to its positive institutions.-Thornton's India,