But to the suitors especially I say these things, making them plain, Will not be long away from his friends; but being even now To all these; but to many others also of us there will be evil In the Homeric writings there is no distinct or explicit mention of divination by inspecting the internal parts of animals offered in sacrifice; a mode of conjecturing future events, which extensively prevailed in later periods. Whether this species of divination did really exist in the time of Homer is involved in some uncertainty. On the one hand, it may be contended, that the absence of any express mention of it affords a presumptive proof that it was not practised in that early age; more especially as Homer has detailed the entire process of sacrificing with so great minuteness and accuracy. On the other hand, it is held by some critics, that when the poet speaks of "Priests," as distinct from “ Prophets" and "interpreters of dreams,' as persons who might be applied to to ascertain the mind of the gods, he has reference to Priests who adopted this method of divination. The distinction in question certainly merits attention; and seems, indeed, to authorize the conclusion that, in some way, presages of the future were derived from sacrifices; though it affords us no aid in determining whether the particular mode in question was then adopted. The term which occurs in Il., xxiv., 221, suggests the same general conclusion, but is equally undecisive in reference to the mode in which sacrifices were thought to indicate approaching good or evil. The superstitious feelings of the early Greeks led them to regard many trifling circumstances in daily life as ominous. Thus, if a person sneezed while another was giving utterance to a wish, this was thought to intimate that that wish would certainly be accomplished. An incident which the poet introduces in the seventeenth book of the Odyssey illustrates this. Penelope, in conversation with Eumæus, refers to the injustice of the suitors; and, adverting to the hoped-for return of Ulysses, expresses her conviction that should he again reach the land of his fathers he would revenge their deeds of violence. The narrative then proceeds : "Thus she spake; but Telemachus sneezed loudly; and around the house Vehemently resounded; but Penelope laughed, And immediately addressed Eumæus in winged words. Do you not see that my son has sneezed to all my words? Nor shall even one of them escape death and fate.'" Od., xvii., 541-547. HENRY W. WILLIAMS. PUBLIC ACKNOWLEDGMENT OF DIVINE It is not easy for a people educated in Christianity to get rid of the feeling that by the STATE, as representing the nation, as well as by the INDIVIDUALS composing it, God should be acknowledged and honoured,-not under the Heathen notion of" deity," the "Author of nature," a sort of anima mundi, the soul of the world, "mixing itself with the great mass, and agitating the whole," (to borrow the language of the Heathen poet,) phrases used by the Heathens because they knew no better, and by self-called Christians, because they do not like the idea of a personal, governing, judging God, but-under the character in which he himself, in his own revelation, calls us to behold him, the God and Father of our Lord Jesus Christ, exercising both a continual inspection on moral principles, and a providence governed by moral rules. "The eyes of the Lord are over the righteous, and his ears are open to their cry:" but "the Lord is far from the wicked," and "will not hear" the "prayer" of those who regard iniquity in" their "heart." In the life of a late philosophical statesman, published by his sons, there is what is called "a prayer." It is an address to the Supreme VOL. IX. Second Series. 66 Being, but has neither praise nor prayer in it. God is too great to be moved to do anything for us by our asking him, and what he does is according to his own fixed and unalterable plans. We have, therefore, only to adore him for his majesty and greatness! This is no exaggeration. It is a melancholy fact. On the altars of such philosophy the inscription ought to be, "To THE UNKNOWN GOD." We were led to the above reflections by a few lines at the commencement of the account of the late "Exploring Expedition" by direction of the Government of the United States. It was an official concern altogether; and we were glad to see the manner in which the Expedition began its work. "At three o'clock, P. M., on Saturday, August 18th, (1838,) the signal for sailing was made, and we got under weigh, at nine, A. M. On the 19th, discharged our pilot, and took our departure. "At eleven, A. M., all hands were called to muster, and divine service was performed. The day was beautiful, the sea smooth, the wind light, and the squadron around, with the land sinking from our view. I shall never forget the impressions that crowded on me during that day in the hours of service. It required all the hope I could muster to outweigh the intense feeling of responsibility that hung over me. I may compare it to that of one doomed to destruction. We were admonished in the discourse to repose confidence in the aid and protection of Him whom all hands had been called to worship, and the admonition was well calculated to do us good."-United States Exploring Expedition, vol. i., p. 4. THE WORKS OF GOD: WITH ADDITIONAL OBSERVATIONS. (Concluded from page 317.) Ir was said, and has often been repeated, that "God has two books, the book of nature, and the book of revelation, and both ought to be studied." The remark, while it deserves attention, calls, at the same time, for some explanation. It is to the "book of revelation" that our attention ought to be directed first, and chiefly. The reason is obvious. It makes known to us the divine character more fully than the other. In the "book of nature" God is seen as Creator, and the perfections there illustrated are those which are exhibited in creation but in the "book of revelation " he is made known to us, not only by declarations concerning these, but by those which bring before us, what nature does only very obscurely, the perfections belonging to his character as the moral Governor of intelligent and immortal beings. In this book it is that his holiness and righteousness are completely unveiled to us, as also is his goodness, considered as a moral perfection. And especially ought it to be noticed, that it is in revelation that we have placed before us what might almost be termed, the complicated character of God,-his character as exhibited in redemption by our Lord Jesus Christ. Love is there presented to us as mercy,—mercy under all its aspects, but mercy in inseparable combination with purity and justice; so that that which makes known the mercy, by the same means, and at the same time, makes known the purity and justice. God is revealed to us as our Lord and Saviour; and the character which, as such, he sustains, is precisely that which is proposed for our imitation. Beholding, with unveiled face, as in a mirror, the glory of the Lord, we are to be changed into the same image, from glory into glory. For his will concerning us is made known, as well as his character. He has made us (and this is the characteristic of human nature) capable of knowing him, loving him, serving him, and being happy in the eternal enjoyment of him. He has, therefore, revealed this to us, as his holy and benevolent purpose, and in connexion with it, all that is required for its fulfilment. He has revealed himself in that character in which we are to know him, and chiefly in his moral perfections. He has made known to us his legislative will, connecting the great principle of obedience with the design of man's existence, namely, that by loving God, and being happy in God, he might, in his whole being, as well as by ascriptions of praise, glorify his Maker, his Author, and his End. And especially has he revealed himself as man's most gracious and merciful Redeemer, connecting the whole scheme of redemption with the benevolent and holy purposes of creation. All this is to be learned from the book of revelation. And this, therefore, let it again be said, is first and chiefly to be studied. Holy Scripture is able to make us wise unto salvation, through faith in Christ Jesus; because, being given by inspiration of God, it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that so the man of God might be perfect, and throughly furnished unto every good work. Whether or not, therefore, or to whatever extent, the book of nature may be studied, the man who desires to save his soul, and glorify God, will "love the law of the Lord," and "in his law" will "he meditate day and night." But the book of nature is still God's book, and is not to be neglected. In his word, God has revealed himself personally ; in his works, we see his word, in many of its most important parts, illustrated and confirmed. A few consecutive observations will show how we may be profited by the perusal of this book. 1. We come to nature, not to spell out what, to us, with our present faculties, would be but vague intimations, but with the advantage of previously knowing God, personally, and by direct revelation. We come, not so much to learn something new, as more fully to understand what is already known. We read in revelation of God's power, knowledge, wisdom, bounty; and when we examine the works which nature places before us, we see the instructive exhibition of these perfections in their actual operation. We look at the vastness of the universe, at its extent, at its wonderful variety, at its continual preservation; and we bow before the Lord God Omnipotent. We examine more minutely. God has He knows all that we done all this. He made the stars. call astronomy. He made animals. include under the term natural history. meant by botany; for he made trees, and plants, and herbs, and all that belongs to them. He has made all material elements, and subjected them to mechanical and chemical laws. All that we comprise in the natural sciences of mechanics and chemistry, he likewise knows. He has made |