nificance as an enemy of Saul,-" after whom is the
king of Israel come out? After whom dost thou pur-
sue? after a dead dog?" Mephibosheth, by way of ex-
pressing his own humility, and thereby magnifying the
"What is
liberality of king David towards him, said,
thy servant, that thou shouldest look upon such a dead
dog as I am?" Abner, when accused of an odious crime
by his master, Ishbosheth, made this indignant reply :-

Am I a dog's head, that thou chargest me to-day with a fault concerning this woman; i. e., am I the head, the foremost and most headstrong of a band of grovelling dogs, that thou treatest me so?" Hazael, too, when informed by the sorrowing prophet of the dreadful cruelties he would perpetrate on the land of Israel, when he ascended the throne of Syria, the haughty soldier indignantly repelled them as an imputation on his honour. "But, what, is thy servant a dog, that he should do this great thing?""

Before bringing this article to a close, one other circumstance in the natural history of the dog, though not peculiar to the Oriental species, may be mentioned as illustrating an interesting passage of Scripture. It is well known that dogs, when about to quench their thirst, do not, with slow and deliberate caution, stoop down upon their knees, but continue in a standing posture, and, merely stretching out their neck to the surface of the water, "lap, by forming the end of their tongue into the shape of a hollow spoon, by means of which, they lave or throw up the water with the greatest expedition into their mouth." The power of imitating this rapid mode of quenching thirst, was, as every reader of the Bible knows, the test by which the elite of the Israelitish army was selected for the enterprise of Gideon. The reduction of his forces was intended as

DISCOURSE.

BY THE REV. JAMES BREWSTER,
Minister of Craig.

"Who is a wise man endowed with knowledge among
you? Let him shew, out of a good conversation,
his works, with meekness of wisdom."-JAMES,
iii. 13.

Paul; and he is unworthy of the name of man "IN understanding be men," says the Apostle who is contented to know nothing, and to remain on a level with the lower animals around him. Mankind, indeed, are in general sensible of the credit which belongs to wisdom and knowledge. Though they may not be so diligent as they ought in pursuing them, they are sufficiently desirous to appear to possess them. They will bear any reproach more easily than that of ignorance or stupidity; and many would choose rather to be blamed for a wicked action, than to be despised for a weak understanding. They look more, however, to the semblance than to the substance of wisdom. They are pleased with whatever gives them the appearance of a superior understanding. They are easily puffed up by a very small portion of knowledge. They are too frequently deceived by its counterfeits, or at least persuaded to pursue its least valuable branches. And especially do they fail to make a right use of the better knowledge which they may possess. Justly, then, does the apostle remind us in the text, of the character and influence of genuine wisdom: "Who is a wise man endowed with knowledge among you? Let him shew, out of a good conversation, his works, with meekness of wisdom."

the trial of his faith, and as the vast multitude who obeyed his summons at first, comprised numbers unfit for a bold and daring enterprise, the manner in which the reduction was effected was admirably calculated to distinguish the active and intrepid, from those who were indolent and fond of ease. The Israelites seem to have had the same practice that still prevails among the wandering people of Asia and Africa, who, when, on a journey or in haste, they come to water, do not stoop down with deliberation on their knees, but stand, bending forward only as much as is necessary to bring their hand in contact with the stream, and throw it up In Scripture language, the term "wisdom" orwith such celerity and address, that they do not drop dinarily signifies the knowledge and fear of God, a particle, although the hand never touches the lips. especially that enlightening of the mind which The sound made by this action strongly resembles the flows from the word and spirit of Christ; and the lapping of a dog; and thirst is allayed in this manner superior excellence of this wisdom may be well far sooner than by any other. " I frequently attemptHappy is ed," says Mr Campbell," to imitate this practice, but expressed in the words of Solomon, « never succeeded, always spilling the water on my the man that findeth wisdom, and the man who clothes, or some part of my face, instead of the mouth;" getteth understanding. For the merchandise of it and another traveller, who several times made the same is better than the merchandise of silver, and the experiment with a company of Arabs, says, that his gain thereof than fine gold." Soon may a little companions were always done almost before he had reflection satisfy every man, how justly this heacommenced. Those of the Israelites, therefore, who quenched their thirst in this rapid manner, shewed venly wisdom is proposed to us as the most prethemselves to be fit for a work that required expedition; cious of all, as alone worthy of the name of wisand the rest were dismissed according to the divine dom. And the more deeply to impress your minds direction. Gideon with his select band began his mid- with the importance and value of this exalted In the New Testament, the word occurs also in the same meta- blessing, we propose to set before you, in the folphorical sense, and is applied either to those who were not the des-lowing discourse, a view of the salutary influence

endants of Abraham, and heirs of the promise, or to persons of grossliopicus, immoral, and unworthy characters. It is used in the first sense in this passage: "It is not meet to take the children's bread, and cast it to dogs." It occurs in the second sense in the flowing passages: "Give not that which is holy unto the dogs." (Matt. vii. 6.) "For without are dogs, and sorcerers, and whoreger, and murderers, and idolators, and whosoever loveth and

maketh a lie." (Rev. xxii. 15.) "Beware of dogs, beware of evil Workers." (Phil. iii. 2.) The same epithet has continued to the present day to be used by Eastern people as a term of infamy and reproach. Two historical anecdotes may be mentioned as illustrave of this. "The Grecian dog" was the usual title given by the Mahomedans to the Emperor of Constantinople, (Ockley's Hist. ut the Saracens,) and the letter of the famous Haroun-al-Raschid to the Emperor Nicephorus, was addressed to the Roman Dog, (Gibbon, vol. vii. p. 44.)

of this true wisdom as exhibited in the text.

Much of what is called wisdom and knowledge among men, can scarcely be said to have any influence at all; and very frequently all that can be said in its praise is merely this, that it is a more sedate species of amusement than men commonly pursue. But it may be that there is some difficulty in attaining it, and that every one is not able to make such an acquirement. Hence, it is es

down, namely, to make us "free from the law of sin," and to purify "us unto God a peculiar people." Let every one, therefore, who seemeth to have this wisdom, or wishes to have it, feel his obligation "to cleanse himself from all filthiness of the flesh and of the spirit."-" Let your conyour conduct " as the children of God, blameless, harmless, and without rebuke." Let it never once enter into the imagination of your minds, that you truly possess any portion of heavenly wisdom, if it is not your full desire and endeavour to be holy in all manner of conversation." Whereever there prevails a deliberate ungodliness of spirit, or unrighteousness of conduct, there is neither the "spirit of knowledge" nor "the wisdom of the just." No inconsistency can be greater, no delusion more fatal, than to suppose it possible for you to be guided by "the wisdom which is from above," while you shew not "a good conversation" or manner of life. But,

teemed by many as of no small value, because it | exercises their faculties, ministers to their vanity, or plausibly occupies their time. Other kinds of wisdom and knowledge there are, which may be sufficiently applicable to practical purposes, and sufficiently useful for promoting the temporal interests of their possessor, but which have no salu-versation always be as becometh the Gospel," and tary influence on the heart or conduct. Such kinds of wisdom may often be attained by the most worthless persons, and may sometimes render them only the more daring in their wickedness, and the more dangerous to their fellow-men. But it is the distinguishing character of the wisdom mentioned in the text, that it both produces good fruit for the use of others, and exerts a purifying influence on the heart where it dwells. I. It leads to a 66 good conversation," or manner of life. Every man's manner of life may be considered as at once the evidence and the effect of his principles. It will generally be good or bad, according as he is influenced by heavenly or earthly wisdom. The smallest portion of divine knowledge, truly impressed upon the heart, will exert a greater influence upon the course of life, than all the stores of mere human learning,while, on the other hand, many may be endowed with knowledge sufficient to manage the affairs of an empire, who yet have no rule over their own spirits, and no discretion to guide their own steps. Often, indeed, may we see the utter inefficacy of all human wisdom in renewing the soul itself, sadly demonstrated by the striking spectacle of men, who possess its highest attainments, rushing into the same madness of folly, and falling into the same depths of vice, as the most ignorant and stupid of their race. How little is the worth of that wisdom which makes a man wise for others, but not wise for himself; wise towards men, but not wise towards God; wise for this world, but a fool for the next; wise for the lowest, but a fool" zealous of good works ;" not only that we should for the highest of his concerns! But it is at once the great excellence and good effect of the wisdom here mentioned, that it directs our manner of life now, so as to prepare us for a better life to

come.

This is the truest wisdom and most useful knowledge. "The fear of the Lord, that is wisdom, and to depart from evil, that is understanding." Thus, to depart from evil is the natural fruit of such wisdom, wherever it dwells. dom entereth into thine heart, and knowledge is pleasant to thy soul,"- -"discretion shall preserve thee, understanding shall keep thee, to deliver thee from the way of the evil man."

II. It leads to "good works ;" let him shew out of a good conversation his works.

The wisdom and knowledge of which we are speaking, regulate the manner of life, not only by keeping their possessor from evil, but also by inclining him to good. He who is wise, ceases not only to be the servant of sin, but learns to become an "instrument of righteousness." He not only rejects what would be disgraceful and debasing in practice, but studies to be "full of mercy and of good fruits." He is not content with avoiding whatever would be offensive to his Maker, hurtful to his neighbour, or injurious to his own best interests; he strives, farther, to do what may be pleasing in the sight of God, profitable to man, purifying to his own spirit. This wisdom cometh, as we are repeatedly taught, not only that we may be "purified unto God," but be also

be "blameless and harmless," but also "shine as lights" " in the world ;" not only that, by "naming the name of Christ, we should depart from iniquity," but also that, by faithfully discharging every duty, we should "adorn his doctrine in all things." Thus the apostle prays for the Colossians, that they "might be filled with this knowledge in all wisdom and spiritual understanding, that they might walk worthy of the Lord unto all "When wis-pleasing, being fruitful in every good work." This is always the character of heavenly wisdom, the design for which it is bestowed, the effect which it is fitted to produce, the effect which it will, more or less, produce upon every one who is guided by its light. Not only will it lead you to shun evil, but also to do good; and whenever it is not the aim of any one to follow both these objects, then, unquestionably, he shews himself deficient in true wisdom and Christian knowledge. You may see a certain degree of these duties in different persons, but it is their union in the same soul which distinguishes the wise man. You may see an individual doing good works which are useful, generons, charitable; and you may be ready to say,

Who, then, is a wise man, and endowed with knowledge, among you-who among you professes to put any value on this wisdom, or to cherish any portion of it in his heart? Let him shew, that he wishes to follow a good conversation, or manner of life. You are well assured, that the calling, with which you are called in the Gospel of Christ, is a "holy calling," and that the wisdom which cometh down from above is first pure-pure in its whole character and influence. For this end it cometh

"this is a wise man and endowed with knowledge." | tures of "the wisdom from above," that it is But when you look again, you see in him a con- "gentle, and easy to be intreated;" and it is the versation that is not good, a manner of life which exhortation of Him" in whom dwelleth all the is disorderly and ungodly, and you are compelled treasures of wisdom and knowledge," "Learn of to feel that true wisdom dwells not in his heart, me, for I am meek and lowly in heart." Always, that his wisdom, as saith the apostle, is "sensual, then, must you keep in mind this essential mark and not that which cometh from above;" that his of true wisdom, which is so very apt to be overworks, therefore, must proceed from some lower looked. You may, at times, see an individual, principle, some lower view, some lower impulse, whose manner of life is good, and who is active than what the knowledge of God would have in- also in good works; zealous for God, and not spired, and that, though the things themselves unfriendly towards men; and you may be ready that he does are good, yet he is not good who to say with confidence, this is a "wise man, and does them. Again, you may see an individual, endowed with knowledge." But you look again, whose manner of life is good, quiet, orderly, in- and you discern few tokens of meekness and huoffensive, and you may be ready to say, with the mility, but rather many symptoms of "strife and gladness of Christian charity, here is "a wise man vain glory," of bitterness and envying, of perverse and endowed with knowledge;" but when you passion, and spiritual pride. You behold, with look again, you see in him no readiness to shew sad regret, that wisdom is not there, and that good works; no desire to find out something for amidst all the doings of zeal for God, or benevothe honour of God or the good of man; no great lence towards man, there mingle other sentiments willingness to do such things, even when present- than what the knowledge of God should inspire. ed to his mind and placed within his power; nothing in short of that benevolent alacrity, " by love to serve another," which distinguishes the true disciple; nothing but selfish considerations always uppermost, minding only his own ease and seeking only his own profit. You see with sorrow that wisdom is not there; that the mind has not yet been enlightened, nor the heart warmed by its heavenly beams; that the wisdom which such a one appeared to have is earthly, and not that which cometh from above; and that all his sobriety, decency, and regularity of life, must, therefore, flow from some other considerations than what the knowledge of God would have inspired. Who then is a wise man and endowed with knowledge among you? let him shew not only a good conversation," or manner of life, but also out of that conversation or manner of life, as its natural accompaniment, let him bring forth, as he may find the ability and opportunity, "his works" of righteousness and mercy. Let him never forget "to do good and to communicate, knowing that "with such sacrifices God is well pleased." Knowing this, let him "neither be barren nor unfruitful in the knowledge of the Lord." Let him remember the word of that heavenly teacher, that "hereby only do we know that we know him if we keep His commandments;" and that "he who loveth not his brother," and sheweth not that love by doing him good, "knoweth not God."

III. It leads to "meekness," or gentleness. "The meekness of wisdom," that unassuming and unoffending deportment, which always becomes, and ought always to attend, true wisdom and superior knowledge. This expresses the temper and spirit in which all that is here recommended is to be prosecuted and practised. You are to study to shew a good manner "of life," and to abound in all good works ;" but in all this, to guard against every thing that could justly be accounted harsh, censorious, overbearing, or intolerant towards others. It is one of the most distinguishing fea

"Who then is a wise man, and endowed with knowledge, among you ?" Let him not only shew a good manner of life, and such good works as become the Gospel of Christ, but farther, let him study to do all these things in the spirit of the Gospel, and after the example of the Lord. Let him study to be gentle, "shewing meekness towards all men," and "remembering always what manner of spirit you should be of." Such a spirit is not only a duty in itself, a part of the Christian character, but is in a manner the appropriate dress in which every heavenly grace and good work should be arrayed. Thus, you are exhorted to associate this meekness with every form of welldoing; to walk worthy of the vocation wherewith ye are called with all lowliness and meekness; to "hear with meekness the ingrafted word;" to give a reason "of the hope that is in you with meekness;" to "restore one who is overtaken in a fault in the spirit of meekness;" in "meekness, to instruct those that oppose themselves." This is the way in which you are to shew or exercise your wisdom; and hence it is called "the meekness of wisdom," that which belongs to it as a property, which becomes it as an ornament, which proceeds from it as an effect, which proves it to be from above.

Observe then, in one view, these features and fruits of heavenly wisdom, and be assured, that no other deserves the name. It leads to a good conversation or manner of life, to good works or fruits of righteousness, to a spirit of meekness or Christian humility, as the Psalmist expresses it in one short sentence, " to depart from evil, to do good, and to seek peace;" or, as it is more fully described by this apostle, as "first pure, then peaceable, gentle, and easy to be entreated, full of mercy and of good fruits, without partiality, and without hypocrisy." Keep ever in view this its true character, that you may not be deceived by any counterfeit in its place. Be not indeed, severe towards others, or desponding in spirit, because, both in them and in yourselves, this wisdom may bear

about it, at the best, many marks of human infirmity. But though far from having fully attained or fancying yourselves perfect, see that you cordially approve this its true character, that you diligently seek it more and more in its purity, that you humbly follow it as your true glory to the end. "If any man lack this wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." If any man have this wisdom in any measure, let him shew it in its true features, and by its blessed fruits, as here described. And let him thus shew it, not for the praise of men, but for the good of men; not in the spirit of strife, but in all meekness; not as his merit before God, but as giving glory to God, the great father of lights, and growing in the likeness of Him, " in whom are hidden all the treasures of wisdom and knowledge," and who alone must be made to us of God, "wisdom and righteousness, and sanctification, and redemption." Amen.

SCRIPTURAL RESEARCHES,

No. I.

ON THE ORIGIN AND LANGUAGE OF THE EARLIEST

NATIONS.

BY THE REV. JAMES ESDAILE, Minister of the East Church, Perth. "After their families, after their tongues, in their countries, and in their nations."-Gen. x. 20.

MANY authors have written on the connection between Sacred and Profane History, and most of them seem delighted when they can discover a coincidence, as if the Sacred Scriptures needed the support of heathen authority. The heathen authors scarcely pretend even to guess at the origin of nations, but content themselves with recording a few puerile fables, and unauthorized traditions.

| which they were to regulate their civil polity; and it is evident, that nothing can give such prevalence and permanence to language, as to make it the vehicle by which the laws are administered, and the services of religion performed.

But though the Hebrew was thus preserved in peculiar purity among the Jews, we shall commit a great mistake in imagining that it was peculiar to the Hebrew It was the language of the Babylonians, of nation. the Medes and Persians, of the subjects of the great King Ahasuerus, who reigned over a hundred and twenty-seven provinces, from India, even unto Ethiopia. It was the language of Arabia, of Syria, of Phoenicia, of Egypt, and of Carthage. These assertions must be supported by proofs, and it will not be difficult to furnish them.

Every reader of Scripture is familiar with the history of the Jewish captivity, when Jerusalem was taken, its temple destroyed, and its inhabitants carried captive to Babylon, where the race continued for seventy years, when they were re-established in their own country by the order of Cyrus.

Now, the language of Babylon, during this period, was Chaldee, which differs from the Hebrew not more than the Doric or Ionic dialects differ from the parent Greek. A considerable part of the books of Daniel and Ezra, who were themselves among the captives at Babylon, are written in Chaldee, and present no difficulty whatever to a Hebrew scholar; and these are the only genuine specimens that remain of the language of the mighty Babylonish empire. We may perceive, then, that the Hebrew, which is identical with the Chaldee, though the least influential of all languages, on the literature of Europe, was nevertheless the language of one of the greatest empires whose names stand on the records of history.

But the Hebrew language did not merely extend to the borders of India, it extended as far westward as the Pillars of Hercules; always, however, keeping clear of Europe. Let us trace its vestiges over this extensive The language of Syria, which bordered on the Babylonian, Median, and Persian empires on the west, was the same as the Chaldee, which we have seen to be a dialect of the Hebrew. Of this we have ample opportunities of judging, as there is a version of the Scriptures into Syriac, which though it may be considered as modern when compared with the fragments in Daniel and Ezra, is nevertheless sufficient to satisfy us that it is substantially the same as the ancient Chaldee, and both of in the closest affinity with the Hebrew. them, of course,

tract. The Scriptures, on the other hand, state a few naked facts, which, scanty as they are, gather strength with extending knowledge, and throw light on the history of the world, and on the ways of Providence. In the remarks which I am now to make, I do not intend to adduce heathen authority in support of Scripture, but to shew that the Scriptures explain many facts well known in profane history, for which heathen authors have never attempted to account.

I propose, then, in the first place, to shew that the Hebrew language was more extensively diffused than any other ever spoken by man; and secondly, to account for this on Scripture authority.

Almost every body knows, that Hebrew was the language of Palestine, the vernacular tongue of the Jews, and it is embalmed and consecrated in the Old Testament Scriptures. From particular circumstances, it was preserved in its greatest purity among the Jews. We have an account of the interesting circumstances, which carried the father of the tribes of Israel, with his whole family and dependents, into the land of Egypt, where his descendants continued between two and three hundred years. Their mother tongue, during all this time, was preserved from fluctuation and innovation, by their distinct separation from the Egyptians, as they had a particular district allotted to them, where they followed the pastoral occupation of their ancestors, an employment despised by the Egyptians. After their deliverance from Egypt, they remained for forty years in the wilderness of Arabia, unmixed with the surrounding nations, with whom they were in constant hostility. During this period, a sacredness and stability were given to their language, by the writings of Moses, containing not only the religious ordinances which they were to observe, but the municipal laws by

But this is not all; the language of the vast peninsula of Arabia, comprehending in ancient times many powerful states and kingdoms, is to this day substanThe Arabic is undoubtedly one of the tially Hebrew. oldest spoken languages, I would be inclined to say, that it is absolutely the oldest spoken language on the face of the earth. But this most ancient and venerable language is so thoroughly impregnated with Hebrew, that Parkhurst, the Hebrew lexicographer, has declared that the Arabic of the Alcoran is nothing but a compound of the different dialects of the Hebrew.

The Canaanites, the original occupants of Palestine, and the Phoenicians, who spread along the eastern margin of the Mediterranean, used the same language as the Jews; this is apparent from the history of Abraham and of his grandson Jacob, who sojourned for many years in the midst of these people, conversing freely with them, and migrating from place to place without any fixed local habitation, and without any interruption from difference of tongues. But I have said, that the Hebrew language extended, on the African side, as far as the We find it, Pillars of Hercules or Straits of Gibraltar. indeed, existing there at this day in a corrupted state, in the language of the Moors, which is chiefly Arabic. But it belonged in ancient times to a much more im