of Sæmund. And now let us pause for a moment to ask what was the origin of this overspreading wickedness— of the horrors and the abominations of that hideous period? It was truly a moral darkness, " even darkness that may be felt"—and we need not go far to seek its cause. Man had fallen from his first holiness and happiness. He had "eaten of the tree," and was a sinful being. He was driven out from Eden, and from that visible presence of God, which was probably the direct means of spiritual life. His dwelling-place was no longer a Paradise, but a Pandemonium. He had departed from God, and therefore God departed from him. St. Paul's declaration was as true before the flood as after it: "Because they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient." Rom. i. 28. The violence, vice, and rapine, which overspread the earth, sprang from those "imaginations of the thoughts of man's heart," which God had declared to be "only evil from his youth." And whence arose those evil imaginations, but from man's neglect and desertion of God?-from his contempt of that light which He had vouchsafed, in order to purify and illumine that corrupt heart, whence all these transgressions proceeded. God and His ways were forgotten: other gods, either mental or material, usurped His place, and thence followed every kind of wickedness. Man chose "darkness rather than light, because his deeds were evil," and this caused all that moral gloom which wrapped the old world in night; a night which the "burning and shining lights" of Enoch and Noah could not dispel, and which was chased away only by the wrathful lightnings of the Deluge.

Even Sanchoniatho, amid all his darkness and con

fusion, gives us the true reason of this depravity, although he does not perceive its connexion, as cause, with the effect he afterwards describes. He represents the children of the first pair as worshipping the sun, and praying to him in time of drought, calling him 'Lord of heaven,' and 'supposing him to be God.' A generation or two afterwards we find Usöus consecrating 'two pillars to fire and wind,' worshipping them, and honouring them with libations of blood. The historian adds, that after his death, subsequent generations consecrated rods' to their predecessors, made yearly feasts to them,' and also worshipped the pillars.' In a still later period his Chrysor (whom divines consider to be Lamech the Cainite,) is described as practising charms and divinations, and being worshipped as a god, after his death. Another person, named Agruerus, is also mentioned as deified by his descendants; but as he is doubtless a tradition of Noah, he does not belong to our present period. We have enough without him ; we see idolatry and sorcery in their full exercise, and the former in its most senseless shape. Wind and fire are first worshipped, in their own natures; and then the adoration is transferred to the two pillars which were set up originally in their honour.

It is somewhat strange that idolatry is not named in Scripture among antediluvian crimes; this omission, however, is no argument against its existence, and we can conceive of no means more admirably adapted to draw men away from the true God than the worship of a false one. This was, in after ages, the main cause of personal and national apostacy among the Jews; and it has ever been a tremendous engine of evil in the hands of the great enemy of mankind.

Whether, however, idolatry were the leading sin of

the first race of mankind, or not,-whether they were worshippers of false gods, or atheists altogether,—it is equally evident that they forsook God their maker, and departed from the light of his truth,-that this was the cause of their utter and atrocious depravity, and through it, of their own destruction, and that of the world they inhabited, by the waters of the avenging flood.

A. F.

MATERNAL WEAKNESSES.

(From 'THE NURSERY GOVERNESS,' By the Author of THE WEEK.')

NOT many weeks had elapsed, ere Mrs. Melville had discovered enough to perceive the value of the plan she had adopted, and the suitableness of the young person selected for her; though often troubled with suspicions of failing attachment in her little girl to herself, for want of duly appreciating the regulation of her manners and affections, as gradually subjecting to the restraint and propriety of an opening and improved mind. The happiness the child felt in the consistent and uniform manners of her instructress, soon changed her dislike of books and lessons into an eager desire of learning more she became pleased and encouraged by her own beginning performances, and in feeling she was making acquisitions, which promised her great delight: and Miss Manners had already gained a material point in establishing a principle that all must be begun and pursued, with reference to the God of all love and grace. Olivia's quick observation was called out, perceiving the devout prayerfulness with which Mary began her daily duties, and she consequently felt when guided to offer her own prayer for blessing, that she was following the example of one who felt it a first duty for herself, and she willingly echoed the petition which she was taught to present. That done, the dressing proceeded quietly, with many pro

MARCH, 1845.

fitable remarks at the same time, for when the mind is truly impressed, we can scarcely proceed with the necessary attention to the body, without being reminded of many spiritual comparisons, which Mary was free to express, and the inquisitiveness of the child was as free to call upon without form, but as naturally suggested by the employment; in such incidental observations as the following,-One morning whilst dressing.

'You told me how our Lord Jesus Christ washes his children clean.'

Yes, dear, but what with ?'

'Did'nt you say with his own blood?'

'Yes, indeed, he shed his precious blood to make us clean from sin.'

'What is sin?'

'It is the evil in the heart, which offends God by naughty thoughts and actions. Sin, is not loving God. Sin, is disobeying God.'

'When you made me sit by myself yesterday, and would not hear me my lesson, what was it for?'

'Did I not tell you it was because you were committing sin, in being obstinate and disobedient 7'

'Then did punishing me put away sin?'

No, but the punishment showed you it was wrong and wicked, and it led you to think about it, and then God made you understand how naughty you were, and did you not feel very sorry when you understood this?'

'Yes, I did,—I cried, and I was glad when you made me kneel down, and ask for that blood to wash out my sin.'

"Now then, dear little girl, we will remember this, and look to the Lord to be with us to-day. Now we may go to breakfast, asking him to bless it to our use, and then we will have our pleasant lessons.'