and after them I will go:" and so they walk every one after the way of his own heart; man turns from the paths of peace, and wanders with an aching heart and weary breast, seeking rest and finding none; and groans in the hidden anguish of a disappointed heart.

Were the way of peace made known; were the full provisions of the boundless love of God in Christ understood, we should suppose that all the children of an uncertain, vexing, disappointing world, would seek to him, and find "his rest glorious." The first has been made known, "I am the way," said Jesus; yet He who was truly," the peace," was and is despised and rejected of men; the latter are not understood at all by the world in general, for the love of God is only revealed by the Spirit of God, and they are

but coldly and imperfectly contemplated, even by those to whom God's love hath been revealed: such indeed are compelled to say, "Behold, what manner of love the Father hath bestowed upon us." But when they would sound the ocean of that love with the wondering apostle, they can only exclaim," Oh! the depth!'

This love to man, is the means of rekindling man's love to God, and love is the source of holiness, and holiness is the region of peace; and all this is through Christ, the appointed channel offered to men, who hath abolished the enmity,' who hath made both one," who is emphatically "THE PEACE," through whom we love God, because we see God hath loved us; through whom we bless God, because he hath blessed us with all spiritual blessings in Christ Jesus.

SIR,-It has been a frequent subject of remark, that too many of our English travellers lose sight when abroad of that Christianity which is one of the especial privileges of our highly-favored land. It is therefore the more gratifying when we meet with young men of rank and fortune pursuing a totally different line of conduct. In this respect I have been much gratified in perusing the Letters on Egypt, Edom, and the Holy Land, by Lord Lindsay; and I cannot but think that the following extracts will prove interesting and gratifying to many of your readers. The observations occur in different parts of his Lordships work; they are introduced naturally without any effort or attempt to attract attention, but appear as the spontaneous produce of a well-regulated mind.

Thus in speaking of Egypt, his Lordship observes, Missionary exertions throughout the Levant,

are chiefly directed to the conversion of the native Christians, as a step to that of the Moslems. This they attempt to effect by schools for the young, and the circulation of the Scriptures in the native dialects, among those of more advanced years. Mr. Lieder is the amiable and zealous promoter of the good cause in Egypt, -now, as in every age, emphatically a house of bondage; of bondage; spiritual darkness foreshadowed one might almost think, by the three days of gloom of Moses, broods over the land; the Christians seem to differ little from the heathen; indeed their character is, generally speaking, so bad, as materially to impede the progress of the truth among the

Mahometans.

There are many Arab Christians, besides the Copts and Armenians, all of whom rank nominally as such. The Copts, a sort of mongrels, in whose veins runs

the blood of every nation that has trodden down Egypt, are by far the cleverest of the modern Egyptians, and the business of the country is for the most part, in their hands. Boghaz Bey, the Pasha's right hand man, is an Armenian, but I do not believe there are many of his sleek and comely, honest plodding countrymen here. The Jews are numerous, the same in appearance and character as elsewhere, scorned alike by Turk and Christian;

"Tribes of the wandering foot and weary breast,

When will ye flee away and be at rest?"

You will easily gather from what I have said, that I fear there is no hope for Egypt at present. There is a gleam in the sky, as if the light of civilization were about to rise; but like the false dawn in India, it will fade away, and deeper darkness will succeed. Yet the true dawn will come at last, and brighten into perfect day, and then, and not till then, will Egypt, Christian Egypt, rise from the dust, and resume her seat among the nations.'

When visiting the pyramids, his Lordship met with a Frenchman of the name of Caviglia, which leads to the following remarks:

We are told that in Ceylon there are insects that take the shape and colour of the branch or leaf they feed upon. Caviglia seems to partake of their nature;. he is really assimilating to a pyramid. His history is very curious.

As a young man,' he told us this evening, Je lisais Voltaire, Jean Jacques, Diderot, et je me croyais philosophe.' He came to Egypt, the pyramids, Moses, and the Holy Scriptures converted him, ' et maintenant,' said he, je suis tout Biblique.' + I have seldom met with a man so thoroughly im

* I read Voltaire, Rousseau, Diderot, and believed myself a philosopher.

And now I am altogether a believer in the Bible.

our

bued with the Bible; the saving truths of the Gospel, man's lost condition by the fall of Adam, Christ's voluntary death to expiate our sins, our inability to save selves, and the necessity of our being born again of the Holy Spirit, every one of these doctrines he avowed this evening; he seems to cling to them, and to love our blessed Saviour with the simplicity of a child; he never names him without reverence. But on these doctrines, this rock as a foundation, he has reared a pyramid of the most extraordinary mysticism. Astrology, magnetism, magic, (his familiar studies) as corner stones, while on each face of the airy vision he sees inscribed in letters of light, invisible to all but himself, elucidatory texts of Scripture, which he read off to us with undoubting confidence, in support of his positions.

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occurs.

Every religious truth in short, unessential to salvation, is in his eyes fraught with mysticism. His memory is as accurate as a Presbyterian minister's; every text he quoted was prefaced by a reference to the chapter and verse where it He loves the Arabs, and looks forward to their conversion and civilization as the accomplishment of the prophecies, that "there shall be a highway out of Egypt to Assyria, in that day when Israel shall be a third with Egypt and Assyria, even a blessing in the midst of the land." When the Lord shall have set his hand the second time to recover the remnant of his people from Assyria, from Egypt, from Pathros, from Cush," &c., and shall bless the assembled myriads, saying, "Blessed be Egypt my people, Assyria the work of my hands, and Israel mine inheritance." He quoted these remarkable prophecies, and I had the pleasure of telling him, I looked forward to their speedy fulfilment with the same interest as himself.'

The following observations on the origin of the pyramids are at once ingenious and interesting.

I have said that the pyramids were building while Abraham was in Egypt. I dare say you have been wondering on what grounds I assert this, so much dispute having always existed as to their antiquity. And when I add, that I think there is every reason to believe that they were built by the Royal shepherds of Egypt who afterwards became the Philistines, you may well call on me for my reasons.'

on

'Of Ham's three sons, Canaan the youngest, the only one whom the curse was pronounced, was ancestor of the ten tribes whom Abraham found in possession of the promised land, bearing the national patronymic of Canaanites, how awfully depraved in their morals I need not remind you. Their iniquities however had not come to the full till four hundred years after Abraham, when the Israelites were the hammer in the Lord's hand for crushing them.

A giant race distinct from the Canaanites," a people tall and strong," occupied many parts of the country between the Nile and the Euphrates, in Abraham's day; their punishment probably, as being earlier depraved, took place between his time and that of Moses; the Anakim, who dwelt at Hebron in the hill country of Judah ;—the Emim, who occupied the country east of the Dead Sea, afterwards Moab;-the Zamzummim who dwelt in what was afterward called Ammon, &c. being so utterly destroyed by the Lord

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through the agency of the children of Lot," &c., who dwelt in their country, that in the time of Joshua, "only Og the king of Bashan, remained of the remnant of the giants."

· Besides these nations, the Chorim or Horites who occupied Mount Seir, were destroyed to

make room for the children of Esau, or the Edomites; and the Avim for the "Philistines the remnant of the country of Caphtor," "who came out of Caphtor," whom God emphatically tells us, "I brought from Caphtor."

Caphtor is the same word as Egypt or Copt, applied in Scripture to Lower, as Pathros is to Upper Egypt, or the Thebaid.

It is clear therefore from the Word of Truth, that God our Author and Disposer, "who hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation," brought the Philistines after some great revolution, which reduced them to the mere remnant of a once powerful nation, out of Egypt into the land of Canaan.

'While Canaan was peopled by the descendants of the younger, Egypt was so by those of the elder son of Ham, the Misraim. From her great natural advantages, she soon rose to civilization, and flourished till a Nomadic race, surnamed the Uk-sos, or royal shepherds (by some, says Manetho, supposed of Arabian origin) poured down upon the country, subdued the natives, and held the sceptre for twenty-six years, till the natives roused themselves, and after a long and bloody contest compelled them to take refuge at Abaris, probably Pelusium, a strong hold on the eastern branch of the Nile, which the first shepherd king had fortified as the bulwark of Egypt against the Assyrians, then the dominant power in Asia. After a tedious siege, the Egyptians in despair of getting rid of them otherwise, allowed them to depart with their families and cattle, in quest of another settlement, which they did in the direction of Syria.

It must have been during this usurpation that Abraham visited Egypt, for the revolution, by which

they were expelled, had evidently taken place shortly before Joseph's time, when every shepherd was such an abomination to the Egyptians, that the pasturing Israelites were assigned the district of Goshen, the best of the land, rich, unoccupied pasture land, for their residence, that they might dwell there with their flocks and herds apart from the natives; by which providential separation they were preserved as a distinct people. Jacob passed through Goshen, and Joseph met him there on his road from Canaan to Egypt; the Israelites did not cross the Nile when they quitted Egypt; Goshen therefore lay to the east, probably along the eastern bank of the Pelusiac branch of the Nile. Why was the best of the land unoccupied, but because the shepherd owners had just been expelled?

Now when we read in the Bible that the Philistines came out of Lower Egypt, and were settled in the land of Canaan before the arrival of the Israelites, from whose triumphant exodus (though Manetho ignorantly, and Joseph wilfully, confound them) theirs differed in being so calamitous an expulsion, that a remnant only survived, though that remnant was numerous enough to subdue the Avim, and occupy their country; and when naturally enquiring what light Egyptian history throws on the subject, we find this story of the expulsion of the shepherd kings, in the direction of Canaan, at a period anterior to the arrival of Joseph; is it possible to doubt the identity of the royal shepherds and the Philistines? that warlike people, those foreigners of the Septuagint, speaking a language distinct from that of the Jews, who, occupying the sea coast between the Nile and Ekron, gave it their own name Palestina, confined by the prophet Isaiah to their pentapolis, but afterwards extended to the whole land of

Bear with me a few minutes longer. Is it too much to argue from the fact, that both nations were punished only, not exterminated by a just and discerning God; that fearfully as both had gone astray, neither the royal shepherds at the period of their expulsion from Egypt, nor the Egyptians at the time of the exode of the Israelites had reached that acme of depravity which at corresponding seasons in the history of the chosen people; caused the earth to swallow up the cities of the plain-to vomit forth the tribes of the Canaanites. And were then the Anakim, the Emim, the Zamzummim, &c. equally depraved? Else why were they thus exterminated?'

His Lordship then quotes Deut. ii. 21-23, and thus proceeds:

Oh! who can sum up, who can form a conception of the misery, moral, physical, temporal, and eternal, brought into this world by sin, and laid all upon our Saviour, when the life and death of three nations extirpated for their vices; we know nothing more of them are summed up in three verses; a mere parenthesis, in the Bible such as this!

'One word more: I forget whether or not you are a convert to the longer system of chronology so ably advocated by our friend Dr. Hales, by which we get 600 additional years before, and 700 after the deluge-years most welcome to the historical antiquary, who feels himself wofully cramped in his investigations by the common Bible chronology, which makes Noah alive at the time of the great apostacy at Babel, and Shem cotemporary with Abraham, Isaac, and Jacob. May we not derive another argument for this system from the consideration, that if God

bore with the vices of the Canaanites four hundred years before he considered it a righteous thing to destroy them, the Avim, Emim, Zamzummim, Horim, &c. must surely have existed as nations at a period earlier than the received chronology assigns to the deluge? If not, the Avim and Horim, to take these two as examples, must each have become a nation, have forsaken the patriarchal worship, sunk into all manner of depravity, and been destroyed from the face of the earth within six hundred years after the deluge: judging by analogy, a manifest impossibility.'

When describing some of the Egyptian tombs, his Lordship remarks:

'What a commentary are these tombs on that most sublime passage of Isaiah, in which Hades, the world unseen, personified, is represented as stirring up the mighty dead, all the kings of the nations from the thrones on which " they lie in glory, each in his own sepulchre "-to behold the corpse of Belshazzar cast forth at the mouth of their long home, unburied, trodden under foot, and dishonoured.'

The colossus of Rameses the Great, forty feet in height, lies on its face, the workmanship beautiful, the features mild and benignant in perfect preservation. This was without doubt one of the six statues (of himself, his wife, and four of his sons) erected by Rameses in front of the great temple of Vulcan, which, from the description of the ancients, must have been a wonder of the world. A short distance to the south lies a small statue, about ten or twelve feet high, we thought, and which perhaps belonged to the edifice where the bull Apis was kept and exhibited, which lay in that direction according to Herodotus. This is all how truly has the prophecy been fulfilled, "I will destroy

the idols, and will cause their images to cease out of Noph."

When discussing some doubtful points about Mount Sinai, his Lordship thus proceeds:

Yet what, after all, avails the enquiry, if we think merely of the stage, and not of the action performed on it? This is the wilderness of Sinai, there can be no doubt of that; and whichever the individual mount was, every hill around heard the thunder, and quaked at the sound of the trumpet, waxing louder and louder as God descended in the cloud, and trembled at the "still small voice" that deeper than the thunder, and higher above the trumpet, spoke to every man's ear and heart that fiery law, holy, just, and good, existing from all eternity, which requires of man that spotless obedience which he cannot yield, and at the first transgression even in thought of its purity, lays him under the curse of eternal death. "Thou shalt love the Lord thy God, with all thy heart, and thy neighbour as thyself."

One only of Adam's seed, the man Christ Jesus, has fulfilled that law; we must travel to Jerusalem, we must look to the cross on Calvary, to know how his righteousness may become ours.'

On arriving at Jerusalem, his Lordship thus writes to his mother.

'Of Jerusalem I have but little

to say; we took no cicerones. There is no mistaking the principal features of the scenery. Mount Zion, Mount Moriah, the valley of Jehoshaphat, down which the brook Kedron still flows during the rainy season, and the Mount of Olives, are recognized at once; the Arab village Siloan represents Siloam, and the waters of Siloam still flow fast by the oracle of God.' A grove of eight magnificent and very ancient olive trees at the foot of the Mount, and near the bridge over the Kedron, is