grew hot, warmed, became agitated, &c. 1 Kings iii. 26: "Her bowels yearned," 12 grew hot, troubled, &c.; and also Hosea xi. 8: “My repentings are kindled," became hot, &c.

But in all these instances the figure of speech is more particularly Asiatic, and more obscure than is well suited to our modern dialect, as we think will be seen by comparing them with Job iii. 5, "Let the blackness of the day terrify it."

From this Coptic name of HAM has also been derived the appellative term of the Moabitish and Ammonitish god Chemosh. The Syrians applied this term to the fancied being who oppresses mankind during the dark hours of their sleeping, and hence distressing dreams, incubus, &c. Chemosh is ranked with the god of destruction among the Hindoos, Muha Dēvā. The worshippers of this god are in Scripture called vipp-Dy am Chemosh, the people of Chemosh, particularly the Moabites and Ammonites. The image of this god was a black stone.

The term applied to the priesthood in this worship among the black tribes is also derivative from the same Coptic word to which we have often added in translation the word "idolatrous." Thus, 2 Kings xxiii. 5, “and he put down the idolatrous priests ha chemarim." Hosea x. 5, "And the priests thereof" ". Zeph.i.4, “And the name of the Chemarims," ' ha Chemarim, i. e. the priests of the Hamitic fire-worshippers, &c. Some commentators, not connecting these words with the Coptic, and the priest, as the term applies, with the black families of Ham, have conceived that the idea blackness, as associated with these idolatrous priests, had reference to their apparel. Hence they conceive that these priests always wore black apparel; whereas the fact is they were black men, and, as such, are described by a term indicating that fact, as well as that of their idolatry and descent; and here we find the foundation of that modern and common prejudice, that the appropriate dress of the clergy is black.

But we find another derivative from the word m, Gen. xxxviii. 13: "And it was told Tamar, saying, Behold thy father-inlaw goeth up." 25: "She sent to her father-in-law,” '. So also 1 Sam. iv. 19: "And that her father-law was dead." 21. "And because of her father-in-law," . This word is used in the feminine in Micah, vii. 6, thus: "Against her motherin-law," la hamtha. We notice the word is preceded by

the word, which word, in Gen. xxxviii. 11, is applied to Tamar, and in Jer. ii. 32, evidently to a "bride" taken from the heathen, which was forbid; and is also used in Cant. iv. 8, for the "spouse," who is made to declare herself a black woman, giving evidence that the word in Micah is used in character.

This word is also used in the feminine in Ruth i. 14: "And Orpah kissed her mother-in-law," la hamotha. ii. 11: "All that thou hast done unto thy mother-in-law," hamothek. 18:

"And her mother-in-law saw what she had done," hamotha. 19: "And her mother in-law (hamotha) said unto her;" "and she showed her mother-in-law," la hamotha. 23: "And dwelt with her mother-in-law," hamotha. iii. 1: "Then Naomi her mother-in-law," hamotha. 6: "All her mother-in-law bade her," hamotha. 16: "And when she came to her mother-in-law," hamotha. This is certainly not the most usual word in Hebrew to express the idea of parent-in-law.

But these instances of its use are too frequent, its declination too varied, and in both genders, to admit the idea that they are the result of error or casualty, although some lexicographers seem to reject it. It may be noticed that the individual holding the junior position was a female-that in each case the parent-in-law was most unquestionably of pure Shemitic race.

But suspicion may at least be allowed to such purity in these young females. females. Tamar's husbands were half of Canaanitish blood. It would be expected that she was of that race, but if not, her intermarriage with those sons of Judah placed her in that rank. The sons of Eli were notoriously wicked and licentious, and although the widow of Phinehas appears to have been of a devout cast, yet God had determined to destroy the house of Eli on their account, and to wrest the priesthood from the family. The suspicion as to her race grows out of these facts and the character of her husband. Ruth was declaredly a Moabitess, and Orpah was of that country.

Much might be said in favour of the position that in these cases the parents-in-law on the husband's side were of pure Shemitic blood, and the reverse as to the daughters-in-law. Now as this peculiar term is nowhere else used in the holy books, are we not to suppose that this peculiar state of facts is nowhere else thus described? In Gen. xviii., when the father-in-law of Moses is named, this term is not used, but the more usual one; and the reason is because the position of the parties is changed. Had the father or

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mother of Moses been spoken of as the parent-in-law of Zippora, then we may presume this peculiar term would have been used and expressed the fact as to the distinction of races; that he would have been called ', and she her in. And we now present the inquiry, how came the name of Ham to be thus compounded and used to express this particular position of relationship and distinction of race, unless from the fact that he had placed his parents in a similar position, liable to have been called by these peculiar terms?

LESSON XVII.

HAVING thus, at some length, passed these subjects in review, we present our reflections to the impartial mind.

But there are grown up upon this earth some men who would seem to be so holy and pure that even the providences of God are defective in their sight, and by their conduct seem to evince their opinion to be that Jehovah could not well manage the government of the world without their especial counsel and aid. And do such really mean to condemn God, unless his government shall comport with their views? In kindness of heart, and for the benefit of such poor fallen ones, we propose to close this our present Study by reading to them the thirty-third chapter of Ecclesiasticus, omitting the five verses irrelevant to the subject.

“There shall no evil happen unto him that feareth the Lord, but in temptation even again he will deliver him. A wise man hateth not the law; but he that is a hypocrite therein is as a ship in the storm. A man of understanding trusteth in the law; and the law is faithful unto him as an oracle. Prepare what to say, and so thou shalt be heard; and bind up instruction, and then make answer. "Why doth one day excel another, where as all the light of every day in the year is of the sun? By the knowledge of the Lord they were distinguished: and he altered seasons and feasts. Some of them hath he made high days, and hallowed them, and some of them hath he made ordinary days. And all men are from the ground, and Adam was created of earth. In much knowledge the Lord hath divided them, and made their ways diverse. Some of them hath he blessed and exalted, and some of them hath

he sanctified, and set near himself: but some of them hath he cursed and brought low, and turned them out of their places. As the clay is in the potter's hand, to fashion it at his pleasure, so is man in the hand of him that made him, to render to them as liketh him best. Good is set against evil, and life against death: so is the godly against the sinner, and the sinner against the godly. So look upon all the works of the Most High; and there are two and two, one against another. I awaked up last of all, as one that gathereth after the grape-gatherers; by the blessing of God I profited, and filled my wine-press, like a gatherer of grapes. Consider that I laboured not for myself only, but for all them that seek learning. Hear me, O ye great men of the people, and hearken with your ears, ye rulers of the congregation." "In all thy works keep to thyself the pre-eminence; leave not a stain on thy honour. At the time when thou shalt end thy days, and finish thy life, distribute thine inheritance. Fodder, a wand and burdens, are for the ass; and bread, correction, and work, for a servant. If thou set thy servant to labour, thou shalt find rest, but if thou let him go idle, he shall seek liberty. A yoke and a collar to bow the neck, so are tortures and torments for an evil servant. Send him to labour, that he be not idle; for idleness teacheth much evil. Set him to work, as is fit for him; if he be not obedient, put on more fetters. But be not excessive toward any, and without discretion do nothing. If thou have a servant, let him be unto thee as thyself, because thou hast bought him with a price. If thou have a servant, entreat him as a brother: for thou hast need of him as thine own soul: if thou entreat him evil, and he run from thee, which way wilt thou go to seek him."

The doctrine is, that man is not exempt from the general law, that governs the animal world; that among all the animated races upon this earth, certain causes produce deterioration; and that it may take a longer course of time for the restoration of a degenerate race, under the controlling influences of opposite causes, than even that occupied in a downward direction. "Quickly is the descent made to hell; but to recover from the fall, and regain our former standing, is a labour, a task indeed." Virgil. In short, that sin has a tendency forcing downward to moral and physical ruin; to deteriorate the mental powers, to rot, to blast, as with a mildew, all animal perfections; to fill life with disease and pain, and its hours with misery and wo, and that it never willingly ceases its iron hold until it can shake hands with death.

That God, in mercy, by the wisdom of his providence, has contrived as it were a shield, sheltering poor fallen man from the action of such portion of this deadly poison as would have destroyed every hope of intercession, and for ever excluded from our view, perhaps, even the advent of a Saviour. When the patient is dead, the physician is not called. The law which produced the deluge and destruction of the antediluvian world was a law established from all eternity, meet for just such a case as the moral and physical condition of man then was. For the sake of ten, Sodom would not have been destroyed; but it was less than ten for whom the Ark was provided; and we are to remember that quick upon the promise that all flesh were not again to be cast off, the lowest grade of slavery was promulgated, and its subjects ordered into the protection of the master; and may we not hence infer that slavery is intended, to some extent, as a preventive, as a shield against sin? And do we not notice that this shield is more or less weighty, more or less heavy to be borne, as the safety of the individual bearing it may require; and that it is so cunningly contrived, that its weight and burden are diminished in proportion as the danger abates?

"He poureth contempt upon princes, and causeth them to wander in the wilderness where there is no way; yet setteth he the poor on high from affliction, and maketh him families like a flock. The righteous shall see it and rejoice, and all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." Ps. cvii. 40-43.

In close, we may everywhere notice that some among the family of man have become so poisoned with sin, so destroyed, that they are no longer safe guardians to themselves, even under the general interdict, that animal wants enslave us all. That for such God provides, as the general safety may seem to require. That, in the history of man, some races have become so deteriorated by a continued action in opposition to the laws of God, that he has seen fit to care for them, by placing them under the control of others; or by placing them, in mercy, under the guidance of a less deteriorated race, whom, no doubt, he holds responsible for the good he intends them. And may we be permitted of the humble Christian to inquire, if this position presents any thing contrary to the general law of benevolence of the Deity,-contrary to the welfare of man on earth, or his hopes of heaven?