This is exactly the process used with our Indian torch; only here the oil is enriched into a chrism, either for scent, or finer light, by the solution of some preparation kept in the royal store for this purpose. But the ananas anyopia, or cherishing revivals, with which the instrument is anointed, answer remarkably to our application of the oil."*

BOOK OF LIFE.

"The Scripture makes frequent mention of "the book of life;' and several affirm, that those who are written in it are absolutely predestinated to salvation. But this way of speaking can have no such signification, else we shall make Moses to desire a thing which was impossible even to God, Exod. xxxii. 32. What could he understand by this book,' but the scroll where the names of all the Israelites were written that were to enter into Canaan? This way of speaking is evidently grounded upon the numbering of the people of Israel, at their coming out of Egypt, and the registering of their names in a scroll, or register, as may be seen Numb. chap. i. The same method was likewise taken at the return from the Babylonian captivity, as may be seen in the books of Ezra and Nehemiah; and those who were enrolled in this book are said to be written for life, or among the living, (Isa. iv. 3); whereas they blotted out every year, out of this catalogue, the names of those who died."-Essay for a New Translation of the Bible, p. 300.

From the Friendly Visiter.

A FEW RULES FOR PRACTICE.
BY LADY ELIZABETH BROOKE.

I. Let love and charity be universal; for no pretence whatever, no, not of religion and zeal for God, can justify you not loving any person in the world. Treat all men with kindness, and wish them well. Do them good according to their need, and your power and opportunity. If persons be above you, express your love to them by paying them the honour and respect their place and authority call for. If they are in worldly respects beneath you, manifest your love, by kindness and granting them an easy access to you. If they excel in natural or acquired endowments of mind, express your love to them by a due esteem of them. If they be rather wanting, than excelling, show your love by pitying them; and despise not their weakness. If any be in affliction, compassionate them; pray for them; comfort them with your presence, if you can reach them; and relieve them according to your power. If any be defamed, show your love by stopping and rebuking the defamation.

II. Be very careful not to harbour any evil affection in your heart against any person whatever; for though you may be far from intending any act of unkindness, vet vou tempt God

are aware, you may be drawn to an act you never before thought of. Besides by indulging an evil disposition towards any one, you grieve the Spirit of God, and open a wide door for the entrance of the devil into your soul. And indeed, an unkind disposition towards any man is so much akin to Satan, that if you admit the one, you cannot exclude the other.

III. Despise none; for love never rides in triumph over inferiors.

IV. Look upon temptations, as opportunities for a high exercise of grace. Are you injured? Be sorry for him who has done the wrong, and bless God for the opportunity of showing yourself hereby to be a Christian, by patient bearing, forgiving, doing good against evil, treating your adversary with meekness, and breaking his heart with love. Every provocation is a prize in your hand: get an heart to improve it.

V. Be clothed with humility; and let repentance follow all your religious services. This will prove your religion is inward: for if it be deep in the heart, it will always find work for repentance, while we are in this state of imperfection.

VI. Love nothing above God and Christ; for to love any thing more than God or Christ, is the way, either never to enjoy it, or soon to be deprived of it; or else to find yourself deceived in it.

VII. Do nothing upon which you dare not ask God's blessing.

VIII. Esteem time as your most precious talent; which when you bestow it upon any, you give them more than you can understand the value of, and than all the power of men and angels can ever restore to you again.

IX. Never speak of religion for the mere sake of discourse, but for the purpose of piety.

X. Upon the Lord's day, consider in private the love of God in the several instances of it to yourself and the world: in creation and redemption, the promises of eternal life, his providences and mercies to you, your friends and family; and stay upon these considerations, till your heart be lifted up in his praise, and can say with David," now will I go to God, my exceeding joy."

From the Critica Biblica. REMARKABLE JEWISH SECT. THE New Baptist Magazine for April, 1827, contains a letter from M. Mayers, at Vienna, giving an account of a most remarkable sect of Jewish believers in Poland, called Sabbathians, from their founder, Sabbathia Zewy, and also Soharites, on account of their veneration for the book of Sohar, the principal cabbalistical work, and which they receive as the highest authority and word of revelation, to the prejudice of the Holy Scriptures, which are considered subordinate to the Cabbala, by many of which they are to be explained.

On their settlement in Poland, they declared their total rejection of the Talmud, and pub

2, the Spirit of Elohim, in the plural, moved upon the face of the waters;' were there but one person in the Deity, Moses would have expressed himself thus, the Spirit of Jehovah or El, moved; from this it plainly appears, that it was his object at the outset of his writings, to inculcate the doctrine of a Trinity of Parzufim, Persons, in the Deity. He says further, God said, let US make man in OUR image after OUR likeness,' Gen. i. 26, upon which the Sohar comments, Two there are and One, which makes Three, and these Three are One.' Again it is said, Gen. iii. 22, Jehovah Elohim spoke, behold the man is like one of US.' If there were not three Parzufim (Persons) in the Deity, why does it say Jehovah Elohim, in the plural, Jehovah alone would have sufficed; it was unquestionably thus put to prove the Trinity. It being said, the Lord came down to see the city and the tower;' and further, Go, let US go down and there confound their language,' Gen. xi. 5, 7; the question naturally occurs, to whom did Jehovah speak this? He would not have thus familiarly spoken to the angels, who are his ministering servants, to whom he would have addressed himself in the language of command, and not in a way of request; we conclude therefore, that God spoke to his co-equals, the other Parzufim, of the same authority and dignity with himself. We find it further recorded, that three men appeared unto Abraham, Gen. xviii. 2, and yet on seeing them, he said, My Lord,' xviii. 3. How can it otherwise be explained, that he should have seen three and only addressed one, if these three were not one. Moses commands the Israelites to take the blood of the paschal lamb, and strike it on the two side posts, and on the upper door post,' Exod. xiii. 7; upon which the Sohar asks, why is this to be done just upon three places?' 'In order,' it is answered, that we should behold on these three places, our perfect faith in the Triune and holy name of God; which is another proof of the three Parzufim (Persons) in the Deity.' It is said by Moses, Deut. iv. 7, What nation is there so great who hath Elohim so nigh (p) unto them as Jehovah our God? If there were not a plurality of Parzufim (Persons) in the Deity, he would have put instead of Elohim and Dp in the plural, El and

קרוב

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in the singular. Again, it is said by Moses, Gen. xix. 24, And Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah,' which is another proof of a plurality of Persons in Jehovah. On one occasion God said unto Moses, 'Come up unto the Lord,' Exod. xxiv. 1; if there were not a plurality of Parzufim in the Deity, God would have said come up unto me.' On the passage, Hear, O Israel, Jehovah our God is one Lord,' Deut. vi. 4, the Sohar comments on the following words: three are one,' (n). It is written, Exod. iii. 6, The God of Abraham, the God of Isaac, and the God of Jacob;'

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Jehovah is first put and then Elohim, and hol in the plural, which is another proof of the plu rality in the Divine Being, a Trinity in Unity

6th. "We believe, that God appears inca nate upon earth; that he eats, and drinks, an performs other human functions, but that he perfectly free from all sins. The proof of th is contained in these words, For that he als is flesh,' (Gen. vi. 3,) which the Sohar thus ex plains: God appears in the flesh and adapt himself to the body; that is to say, at the crea tion, God was incarnate in Adam, but after hi fall, he withdrew himself again, and remaine thus divested of the body, until he again wa incarnate in this body. The Sohar furthe remarks upon the four elements of fire, water air, and earth, that God clothed himself i these, and was incarnate. Where Moses says (Exod. xx. 18.) The people saw the voice. he ought, properly speaking, to have said, the people heard, instead of saw; but God showed himself at that time to the Israelites in a hu man form, and taught them by it, that at th advent of the Messiah he could come again in a human form. Upon the words of Jehovah (Lev. xxvi. 12) I will walk among you,' the book Yalkut observes, this may be compared to an earthly king, who walks about his garden from which the gardener is about retiring out of respect to his Lord, in order not to intrude himself upon his privacy, but the king addresses his servant in a condescending tone, saying 'Be not alarmed at my presence my friend, am but a man like thyself, and will walk by the side of thee.' In the same manner God has promised to clothe himself in the flesh, and ap pear among men, to teach and instruct them in divine things; it is therefore said by the prophet, (Isaiah xxv. 20,) Thine eyes shall see thy teachers.' When God said, (Deut xxxii. 40.) I lift up mine hand to heaven,' he would not have thus expressed himself at any other time, except when he walked upon earth in human form. [Here are many other passages of Scripture quoted, from which similar conclusions are drawn.]

7th. "We believe that Jerusalem will never be rebuilt; because it is written, (Dan. ix. 26,) And the people of the prince, that shall come, shall destroy the city and the sanctuary, and the end thereof shall be with a flood, perfectly;" and the prophet Jeremiah declares that the sin of the city of my people is greater than the sin of Sodom, destroyed of a sudden.' If, then, Sodom is no more to be rebuilt, how much less Jerusalem, as the prophet declares the sin of that city to be greater than that of the former.

8th. "We believe that the Jews in vain ex

pect the arrival (or advent) of a human Messiah, who, according to their opinion, is to redeem them from their temporal captivity, exalt them above all other nations, and load them with riches and honours. But we believe that God himself will become incarnate, and

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regard for the divine honour-and a concentration of the powers and resources to the great Head of the church. Now all this is deeply affecting, because, till these principles be implanted-these habits be formed and cultivatedand these dispositions be beauteously and uniformly expressed-youth will be destitute of its greatest ornament, and its most powerful and fascinating charm; the end of human existence will not be secured; the peculiar dignity of man, namely assimilation to the likeness of Jesus will not be unfolded; nor will those important and invaluable blessings, which flow to us exclusively through the mediation and atonement of the Son of God ever be enjoyed. The great excellence that a good man feels solicitous for young people to possess is, a temper or frame of mind, in unison with the principles and requisitions of the Gospel. They must not be governed by the policy of the world-by the idle forms and ceremonies of the world-by the reigning follies of fashionable life-by the superficial and pernicious maxims and principles of those who deem this world their rest, and who are perfectly satisfied with the pleasures it imparts, with the honours it confers, and with the spirit it breathes; but there must be a devout and a commanding regard discovered, to conform to the standard of revelation, and to observe its wise, its pure, and its unqualified directions.

As a minister of Christ, when I meet with young persons, I do not feel desirous of knowing, in the first place, whether they possess a variety of exterior or minor attractions. I like to meet with a youth of intelligence, who is extensively acquainted with literature and science, and who has perused with attention and delight, the productions of our best authors. I like to converse with a young person of genuine talent, whose taste has been diligently cultivated, whose judgment is vigorous; whose understanding is comprehensive, and whose tone of thinking is manly and powerful. I like to meet with an amiable youth, who discovers the utmost urbanity of manners, kindliness of feeling, and loveliness of disposition towards all with whom he associates. I am happy in meeting with an accomplished and interesting female, who is conversant with the polite arts, and who blends simplicity and modesty with all her accomplishments; but if the spirit of the Saviour be wanting, we may most appropriately and emphatically apply the language of the wise man, “vanity of vanities, all is vanity." That is wanted, without which young people, however intelligent, gifted, amiable, and accomplished, are poor and miserable, blind and naked-in a state of complete spiritual destitution-of mournful wretchedness-of deep and fatal ignorance-and without any provision for life, death, or eternity. An irreligious youth is a pitiable object, because he is devoid of that,

which he indispensably and uniformly requires.

and numerous recesses, and to escape the imminent and fearful dangers by which he is encompassed, unless one be with him, who is perfectly acquainted with the intricacies of the way, and who can follow all its windings, and avert all its evils. A young person while ho continues below, is in the enemy's country, where there are numerous snares laid; the most subtle temptations presented; and the most alluring and fascinating inducements held out; consequently he requires "the wisdom which cometh down from above;" which is divine in its nature, unerring in its directions, and most efficacious in its influence. He wants armour, and the Christian panoply is the only defence that will render him invulnerable. He wants "the sword of the Spirit," and the shield of faith, or else he will be easily vanquished by his deadly foes.

If these remarks be accurate, the writer of this unpretending essay is perfectly warranted in affirming, that an irreligious youth is, morally and spiritually, in a state of utter and dreadful destitution. He wants the best principles to govern him; the best feelings to purify him; the best motives to incite him; the best guide to direct him; the best friend to cheer and invigorate him; the best arinour to constitute a sure and constant defence; the best enjoyments to compose and animate him; amidst all the afflictions and calamities of time; and the best hopes to brighten the passage that conducts to the tomb, and to unfold to his astonished and enraptured view, the unclouded splendours of immortality. My beloved young friends, be assured by one, who writes at least in his own humble estimation sincerely and experimentally on this subject, that it is the approving and benignant smile of Jesus, which constitutes the felicity of earth, and the unmingled bliss of the celestial Paradise; and if you feel any solicitude that moral beauty should be imparted to your character; that a halo of pure and resplendent glory should encircle your brow; that true, indeed divine, dignity, should be associated with your plans, habits and proceedings; that substantial and exquisite enjoyment should be realized, amidst all the fluctations of time, and all the calamities that are incident to mortality; that perfect security should be possessed in the season of difficulty, in the period of temptation, in the chamber of suffering, and in the article of nature's dissolution, you must bear an evident and a striking resemblance to that matchless Saviour, who is emphatically "the chief among ten thousand, and the altogether lovely." I uniformly commiserate the mournful condition of a man devoid of the spirit of the Gospel, because I know, that if he is not wretched now, the period will speedily arrive, when wretchedness will be his portion for ever; but when I see a profane or an impious youth, my feelings of commiseration are, if pos

sible still more nowerfully excited. T.G.P.