rics which we construct of the vulgar materials of common life, the winds scatter them, the floods sweep them away, they sink by their own weight but this edifice is imperishable as the materials of which it is composed, and eternal (I speak it with rever. ence) as that terrible name with which it is inscribed. It is here beyond the confines of the grave that the standard has been erected, which shall gather all nations under its shade. Its feet are planted on the precincts of the tomb, but its head ascends to that heaven, to which it conducts our steps. Below indeed it is surrounded with clouds, enveloped in the prophetic dreams of that hope which shall never make ashamed, and the awful obscurities of that faith that dwells with in the veil, but its summit is lost in those regions where hope vanishes in rapture, faith in visions, and where charity is all in all.

Truly then did I say, that this Institution was required to accomplish the noble system of our national charities-for now we may trace within the limits of our own country, the human existence in every stage of its progress-We may trace its pains and sorrows, its disappointments, its decay and dissolution, We may trace them, not by fixing our eyes on those calamities themselves, but by regarding those means which sleepless and provident benevolence has provided to

oppose those calamities, to avert what may be contingent, to mitigate what may be inevitable. We may trace them as we trace the windings of some mighty river, by the lofty embankments which are thrown up to check its fury and repress its ravages.

Thus we trace misery by the exertions of benevolence; pain and disappointment by the overflowings of sympathy; sickness, desertion and despair; by the remedies that are supplied, the refuge that is opened, the cheering prospects that are unfolded. We trace decay by the props that are given to the waning strength, and the promises whispered to the fainting heart.

We trace death itself, not by its horrors, but by the consolations that are scattered over the tomb, by the hopes that are breathed round that slumber of nature, by the gleams of glory that descend to brighten the dark and narrow house. Thus in whatever view we regard man, whether as the child of hope or of wisdom; whether as a pilgrim of this world or a denizen of the next, we are prepared to meet him in every exigency of his condition. As men, we provide for the wants of our fellow men; as rational creatures, we provide for the progress and culture of reason; as beings, whose rallying word is immortality, we provide for an immortal existence.

AT Salem, April 20, Rev. John E. Abbot-Introductory prayer by Rev. Mr. Nichols of Portland; Sermon by Rev. Mr. Channing of Boston, from Col. i. 28; Consecrating prayer by Rev. Mr. Abbot of Beverly; Charge by Rev. Dr. Prince of Salem; Right hand of fellowship by Rev. Mr. Frothingham of Boston; Concluding prayer by Rev. Mr. Bartlett of Marblehead.

No 6.

JOHN Fox, the writer of the Martyrology, was born A. D. 1517, the very year that Luther began the Reformation in Germany. In his youth he was a papist; but on a close examination of the controversy between the papists and protestants, and the ancient history of the church, he gave up his early opinions. He did not immediately avow the change in his views, but he soon became suspected of heresy. Though remarkable for his humility and benevolence, snares were laid for his ruin. He at length openly avowed the change in his opinions. He was then publicly accused of heresy, and expelled from the university, of which he was a member. His friends were afraid to assist and protect him, because his offence was considered as capital. Being with out employment, he was reduced to extreme want. But as he was sitting one day in St. Paul's Church, his eyes hollow and his whole body emaciated, being nearly starved to death, a stranger came and sat down by him, and putting a sum of money into Vol. III.

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VOL. III.

his hand, thus kindly addressed him "Be of good comfort, Mr. Fox; take good care of yourself, and use all means to preserve your life: For depend upon it God will in a few days give you a better prospect, and more certain means of subsistence." Mr. Fox endeavored afterwards to find out his benefactor, but his efforts were in vain. Within three days, however, he was taken into the family of the Dutchess of Richmond, to be a tutor to the earl of Surrey's children.

Mr. Fox had lived in this family five years, when Queen Mary ascended the throne, and within the diocese of Gardiner, the bloody bishop of Winchester. This prelate formed various designs against the safety of Mr. Fox; and finding his life in danger, the good man fled from England to Basil. Here, to obtain a subsistence, he superintended a printing press; and here he laid his plan for writing the history of the Martyrs.

Queen Mary of England died Nov. 1558. The day before she died, Mr. Fox, in a sermon

at Basil, publicly and positively predicted that the next day would be the last of her life. Elizabeth succeeded Mary, and Mr. Fox returned to England. He was received with kindness by the duke of Norfolk, who had been his pupil. The Queen gave him the prebendary of Shipton; but this was in a manner forced upon him. His biographer, Mr. Middleton, here observes "The truth is, that wise, and holy, and learned, as Mr. Fox unquestionably was, he entertained some needless doubts concerning the lawfulness of subscribing to the ecclesiastical canons-a requisition which in his idea, he considered as an infringement of protestant liberty." This pious, and, as we believe, not "needless doubt," prevented his rising in the episcopal church. Archbishop Parker summoned him to subscribe; but instead of complying, Mr. Fox took a Greek Testament out of his pocket, and holding it up, said, "To this I will subscribe.'

Mr. Fox wrote a letter to the Queen to dissuade her from putting to death two anabaptists, who had been condemned to the fire. In this attempt he was unsuccessful, although she had such respect for him, that she was in the habit of calling him "father Fox." As Dr. Fuller had justified the conduct of the queen in putting these anabaptists to death, Mr. Middleton took occasion to narrate the answer of a popish princess, who was solicited by some priests to coneur with them in bringing a supposed heretic to the flames. "Is it not true," said

she, "that heretics burn forever in hell fire?"-"Without doubt," answered the priests. "It would be too severe," added she, "to burn them in both worlds. Since they are devoted to endless misery hereafter, it is but justice to let them live unmolested here."

Mr. Fox was eminent for discoursing with persons. under concern of mind. One remarkable instance is recorded of him. A woman by the name of Honeywood had been almost twenty years in great distress respecting her future state; her health was impaired, and she appeared to be near the grave. Mr. Fox was sent for to visit her. He prayed with her, and then reminded her of what the faithful God had promised, and of what Christ had done and suffered. But she could not believe that the promises of God belonged to her. He however proceeded in this extraordinary manner"You will not only recover from your bodily disease, but also live to an exceeding great age; and, which is yet better, you are interested in Christ, and will go to heaven when you die." While he was uttering these words, she held a Venice glass in her hand, and looking earnestly at him, replied with emotion-"I shall as surely be damned as this glass will break;" and immediately threw the glass with force against the wall. The glass fell first on a chest, then on the ground: but was not broken or even cracked. The woman afterwards recovered health, and enjoyed great peace of mind. At the time Mr. Fox addressed her she was sixty

42.

John v. 2-9. "There is at Jerusalem, by the sheep market, a pool, which is called in the Hebrew tongue, Bethesda; having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water. Whosoever then first, after the troubling of the water, stepped in, was made whole of whatsoever disease he had," &c.

DR. DODDRIDGE considers this account of the pool of Bethesda, as "the greatest of difficulties in the history of the Evangelists." The difficulties are, 1, that neither Josephus, nor the Talmuds, have given any intimation of this healing quality in the waters of Bethesda; and it is thought that they would certainly have given a minute ac count of it, if such miracles had actually been wrought there. 2. That miraculous cures should have been made, only when the waters were troubled by an angel, and, 3. That after the troubling of the waters, he only should have been cured, who was so happy as first to step into the pool. We will present to our readers such information as we

have been able to collect upon this subject, without venturing ourselves to give a decision on a question, upon which learned and good men have expressed very different opinions; and on which directly opposite sentiments may be formed even by those, who precisely agree in their views of every doctrine of the gospel.

The traveller Sandys was at Jerusalem on Good Friday, 1611. "We entered the city," says he, "at the gate of St. Stephens, where, on each side, a lion retrograde doth stand; called, in times past, the port (gate) of the valley, and of the flock; for that the cattle came in at this gate, which were to be sacrificed in the temple, and were sold in the market adjoining. On the left hand is a stone bridge, which passeth at the east end of the north wall, into the court of the temple of Solomon; the head, (i. e. of the bridge,) to the pool of Bethesda; underneath which it, (the water of the pool,) had a conveyance, called also probati. cum, for that the sacrifices were therein washed, and delivered to the priests. Now it is a great square profundity, green and uneven at the bottom, into which A BARREN SPRING doth drill, between the stones of the northern

wall, and stealeth away almost undiscovered. The place is, for a good depth, hewn out of the rock; confined above, on the north side, with a steep wall; on the west, with high buildings, perhaps a part of the castle of Antonia, where are two doors to descend by, now half choked with rubbish; and on the south, with the wall of the court of the temple.”—And “on the 9th of April, 1697," says Maundrell, "we went to take a view of what is now called the pool of Bethesda, which is 120 paces long, 40 broad, and 8 deep. At the west end, are some old arches, now dammed up, which, though they are but three in number, some will have to be the five porches, in which sat the lame, the halt, and the blind."-But "this pool," we are told, "is now dry, and half filled up. Here grow some pomegranate trees, and a species of wild tamarind, of a bluish color. The western angle is quite full of nopals. On the west side may also be seen two arches, which probably led to an aqueduct, which carried the water into the interior of the temple."

1. The latter part of the third verse,and the whole of the fourth, which we have printed in italics, are thought by some, on the authority of manuscripts which omit them, not to have formed a part of the original text.-But criticism of this sort comes not within the scope of our illustrations. Independently, however, of this part of the narrative, it is obvious, that a peculiarly healing power was supposed by the Jews, to be possessed by this

pool; and it will directly, we think, appear to our readers, to have been a popular sentiment of the Jews, that angels had a peculiar agency, in communicat ing both good and bad qualities to waters. "In the history of our city," says the Talmud, "it is said of Abba Joses, that as he sat, and sought some good at the entrance of the fountain, the spirit which dwelt there appeared to him, and said, You know during how many years I have dwelt here, and you and your wives have come, and have returned in safety. But you are to know, that an evil spirit is now endeavoring to fix his abode here, who will do injury to men. Says Abba Joses, what then is to be done by us? The angel replied, go, and tell the people of the town, whoever has a hammer, or a small bar of iron, let. him come hither tomorrow morning, and intently fix his eyes upon the water; and when they see that the waters are disturbed, let them strike with the iron, and say, the victory is ours; and let them not depart, till they see drops of blood upon the water." -We do not adduce this Jewish tradition, as evidence that the close of the third verse, and the fourth are genuine; but it certainly shews that a belief of the agency of angels, in communicating miraculous powers to their waters, existed in Judea; and at least, that all which is said in the text of the pool of Bethesda, is perfectly consistent with the sentiments and spirit of the age. The object of the evangelist was, indeed, to inform his readers of the miraculous cure of the man,