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We meet with a very bold mandate in Josh. x. 12. «Sun, stand thou still upon Gibeon; and thou moon, in the valley of Ajalon.” What an idea does this give us of the confidence which Joshua had, of his being in a right cause! We might compare this with a passage which critics quote from Cesar: “Quid times? Cæsarem vehis.” The pilot being afraid to put to sea in a storm, Cesar addresses him in these words: here we have the magnanimous sentiments of one relying "on his cause and fortune;" but no farther. Joshua's confidence in the cause which prompted him to summon nature to assist him, adds dignity to the expression.



“A SMALL sheaf of Jerusalem wheat, brought home by the servant who accompanied Mr. Whalley to Judea, and afterwards used as a sign at an obscure ale-house in Dublin, opened by his servant, by the merest chance attracted the notice of an experimental farmer. After so many years absence from its indigenous soil, and hanging above three, exposed to the weather, the sheaf was examined, and only three ears were found in a sound state. The grains of those were sown in the garden of the farmer, and their produce in the following year evinced the most astonishing prolificness. The culture has been carefully continued these last four years, and there are now some hundreds of Irish acres planted with this invaluable grain. The mode of cul ture is by drill and dibble. The straw is a strong reed; not hollow, but filled with a nutricious sap, or pith, which renders it a provender for horses or neat cattle nearly equal to oats. This straw bears not, like European wheat, a single ear, but a clump of many ears; and the grain, large and full, yields an unusual quantity of the finest flour: and so much is the seed now in demand throughout Ireland, that the original cultivator has actually sold it at the rate of ten guineas a stone!


Does not this illustrate John xii. 24, in which our Lord compares himself to a corn of wheat which bringeth forth much fruit?


Mr. Editor, The following anecdote, which is to be met with in the Life of Sir John Eardley Wilmot, Lord Chief Justice of the Court of Common Pleas, is a striking illustration of Prov. xxv. 11: “A word fitly spoken, is like apples of gold in pictures of silver."

“After Sir Eardley had retired from public business, he was frequently consulted both on political and legal subjects. A person who with the greatest honor to himself, and advantage to the nation, has filled many high stations in public life, told the writer of these sheets, that he was never in his company without feeling himself the happier and better for it. He mentioned, among other anecdotes, that he once went to Sir Eardley, under the impression of great wrath and indignation, at a real injury he had received from a person higi in the political world, and which he was meditating how to resent in the most effectual manner. After



relating the particulars to Sir Eardley, he asked, if he did not think it would be "manly" to resent it? Yes, said Sir Eardley, certainly it would be “manly" to resent it: but, added he, it would be “Godlike” to forgive it. This the gentleman declared had such an instantaneous effect upon him, that he came away quite a different man, and in a totally different temper from that in which he went."

I beg, Mr. Editor, to repeat at the close of this anecdote, Solomon's remark, with Mr. Job Orton's paraphrase upon it: “A word fit!y spoken, is like apples of gold in pictures of silver; or rather, 'like oranges in a basket of wrought silver;" which must look extremely beautiful. Such words as these have a rich and valuable meaning, besides the handsome manner in which they are spoken." Yours, &c.

J. A.


No. I.

The length of the ark shall be three hundred cubits, the

breadth of it fifty cubits, and the height of it thirty cubits, Gen. vi. 15.

That the ark was sufficiently capacious to contain the great number of animals, with their provisions, which Moses tells us went into it, has been shewn by different commentators; and that the proportion of the ark was the most just and regular for the purpose for which it was designed, will appear from the following extract:

"About the beginning of the seventeenth century, Peter Jansen, a Dutch merchant, caused a ship to be built for him, answering in its proportions to those of Noah's ark; the length of it being 120 feet, the breadth of it 20, and the depth of it 12. At first this was looked upon as no better than a fanatical vision of this Jansen, who was by profession a Mennonist; and, while it was building, Jansen and his ship were made all the sport and laughter of the seamen, as much as Noah and his ark could be. But afterwards, it was found that ships built in this fashion were, in the time of peace, beyond all others, most commodious for commerce, because they would hold a third part more, without requiring any more hands; and were found far better runners than any made before. Accordingly, the name of Navis Noachica is given by some to this sort of vessel.' Parker's Bibliotheca Biblica, vol. i. p. 235, 236, cited in Parkhurst's Hebrew Lexicon, n. 64, 3d edit.

The reader will perceive that the objections of infidels against this part of sacred history, are founded in ignorance as well as in wickedness; and will find his faith in the word of God confirmed by an impartial examination of the wonderful facts which it records; and while he believes the truth of Scripture, may he recollect that the ark of Noah was a significant type of salvation by Jesus Christ!* and seriously inquire whether he has entered by faith into this ark of safety, from the deluge of Divine wrath, which will shortly overwhelm impenitent and unbelieving sinners.

* Pet. üi; 20, 21.

No. II.

Sir days thou shalt work, but on the seventh day thou

shalt rest; in earing time, and in harvest time thou shalt rest, Ex. xxxiv. 21.

It is probable that many readers may consider earing time in this passage, as referring to the time when the corn begins to appear in the ear. Lest any readers of their Bible should be misled by such an interpretation, they may be informed, that earing is an old English word for ploughing; and that the original Hebrew word charash, here used, is, in other passages, rendered to plough. The ploughers ploughed upon my back,' Psalm cxxix. 3. This will help us to understand I Sam. viii. 12, "He will set them to ear his ground, and to reap his harvest.' See also Gen. xlv. 6. Deut. xxi. 4. Is. xxx. 24. These remarks may help to rectify a mistake in Bailey's Dictionary, sixth edition; in which, earing time is explained to be harvest; notwithstanding, he says, just before, very rightly, that to ear or are (from the Latin arare) signifies to till, or plough the ground. Tremellius and Junius translate earing time, by in ipsa aratione, ploughing-time. Wickliff, in his New Testament (Luke xvii. 7.) has “But who of you hath a servaunt eringe?' where the Vulgate, from which he made his translation, has arantem. What we now call arable land, Greenway, in his translation of Tacitus, De Mor. Germ. calls earable land, from the Latin arabilis.

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