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to answer His questions !-to be asked with all the simplicity of childhood and a glowing earnestness that was altogether supernatural, how to reconcil many of their precepts with the plain letter of the Scriptures as quoted by him One cannot but believe that the doctors in the Temple must have been ver thankful when Mary broke into the discussion on the finding of her son ; fo there is nothing more galling for superstition to encounter than the unsophisti cated mind of a child, determined to ask natural questions and to obtain a answer to them.

We see in Jesus the operation of that law by which the human soul is a pointed to work its way through darkness and twilight into truth by “ askin questions." Each generation of children is born with a divinely inspired it stinct so to do; and if that instinct were wisely nurtured and encouraged i youth, an end would soon come to many a terrible system of despotism, fanat cism, and formality. These systems could not withstand the encircling assau of the cross-questioning of the rising generation. But one of the chief objects so-called religious education is to destroy this spirit of youthful inquiry, to e tinguish that divine spark of honest curiosity which might kindle into a de structive flame; so that scarcely one here and there is found among adults wh retains the spirit of investigation into the things of God. They worship inte lectually, “Baalim, which their fathers taught them.”

This spirit, however, was not to be extinguished in Jesus, and doubtle many a hearer in that famous colloquy felt that a power of simple truth ar fervent love was before them, which would utterly destroy the vast fabric the traditions of the fathers—a power of fresh intelligence, joined to a spirit unseigned reverence for the Divine Word, before which the theological puzze of the scholastic teachers, and the authority of many foolish generations, would be driven as chaff before the wind.

The infancy and childhood of Jesus have thrown a glorious ray of hope ore the whole world of the young.

6. The Son of the Blessed” was once a bal and can this signify less than that he is the Redeemer of children? Heb carried with him to heaven the charter of their eternal salvation. Not only earth will he take young children in his arms to bless them; not only on eart will he “set a little child in the midst of his disciples," but doubtless the God Shepherd on high cares for his lambs as well as his sheep, and carries them his bosom. “Feed my lambs" were among his last words on earth; and will not doubt that the Son of David, standing in the temple of heaven itse delights his ears there, as he did below, with the hosannahs of the little ones.

For the childhood of Jesus himself is everlasting. He continues to be as little child, amidst all the strength and majesty of his manhood enthroned the skies. Simplicity of character is true greatness. It is to “ the holy chil Jesus” that the weary and heavy laden may come; and it is because he “meek and lowly in heart” that they shall find in him “rest unto their souls Infinite wisdom is childlike in the simplicity of its character, and infinite lo is childlike in the warmth of its affections.




Some marriages are made in heaven, some on earth, and some in the subter ranean darkness ; and there is no question of deeper interest when young people come to the altar than this to which of the three categories their marriage be longs ? The Lord Himself kindled the marriage torches

at the bridals of Rachel

Id Rebecca. Satan must have had a great deal to do with the union of Ahab id Jezebel. And earthly considerations may be presumed to have regulated the tal match between Ananias and Sapphira. The love which is destitute of oral sentiment, which rests only on a material basis, or depends exclusively

passion, beauty, prosperity, begins to fade as soon as it has bloomed. It is ly when souls are united by the bond of the Eternal Truth and the Eternal auty that their love will endure to the end. “Only in the Lord” is a rule much dictated by self-interest as by religion.


Matchmaking in England is regarded as the occupation of a busybody; in rance it is exalted into a distinguished profession. The ideas of the two untries as to the necessity of moral and spontaneous affection in marriage are astrated in the two systems. Here everything is left to accident, or love at ist sight, or the casual acquaintances springing up in religious or secular assoations; and this, while it preserves inviolate the voluntary character of matriony, leaves unmarried many who might under a more active system of Iministration escape from a celibacy of which they are a little weary. The rench, thinking less of moral affection and more of social position, go to work

matchmaking just as they would at any other acknowledged pursuit in life. lere is an advertisement from the number of La Patrie, the Paris newspaper, July 7th last :-"M. de Foy, Negotiateur en mariages.- La maison de Foy

par sa distinction et son merite hors ligne, la première de l'Europe. N'est-ce 18 un bienfait du ciel pour une mère de famille de pouvoir, par la médiation teulte et toute confidentielle de M. de Foy, marier richement sa fille avec mutes les convenances les mieux combinées, selon leurs goûts, vues et désirs repectifs ? Ainsi une mère (sans sortir de chez elle et dans les 24 heures) trouera pour sa fille, chez M. de Foy, un choix de 20 partis, soit dans la noblesse, magistrature, la diplomatie, et les charges en titres :—mais ce qui est d'une aute consideration, toujours positions morales, matériellement assises et des lus faciles à controler. "Nota.-M. de Foy accueillera toujours, avec plaisir, aide et le concours d'intermediares d'une grande respectabilité. Relations : Ingleterre, Russie, Belgique, Allemagne, Etats-Unis. Thus is the idea of rovidential action (" un bienfait du ciel) modified in each country by the ifferent measures of human activity. In England, it is conceived that God has host to do with a marriage where the matchmaker has least. In France, Provience is considered to operate through the social machinery, and even through be intermediary action of M. de Foy, the Eliezer of the Parisian Abrahams

nd Sarahs.

III. The presence and constant residence of one poetic and earnest soul in the midst of any social system is an education for all who

come within the sphere of is luminous influence, or who are susceptible of its quickening beams. There Te many neighbourhoods and religious connections where there is not one pirit who sees the surrounding world in the gleam of the

universal glory, or tindles at the revelations of truth, at the

beauty of holiness, or at the prospects sf eternity. All eyes are dimmed

with the scales of an animal existence, and all minds see this world and the world to come as faded away or fading, through the horny lens of a sensuous habit. The accession,

therefore, of one soul to a community is sometimes of more importance than that of ten thousand others. He who brings with him the divine gift of open vision, and its usual accompaniment of enlivening speech, is a person for whom it is worth the while of any city to welcome him, even through

a breach in the walls, as the Greek cities received the laurelled victors from Olympia. Isaiah was worth more to Jerusalem than all its nobility or royal

family together; and Daniel was worth more

to the empire of Babylon than all the thousands who worshipped in prostrate ranks, at the sound of the heathen orchestra, the golden image on the plains of Dura.

IV. Nothing is more surprising than the extent to which some persons will believe in mystery and miracle, who will not believe in the Bible. When they forsake “the law and the testimony,” they “seek to familiar spirits and wizards that peep and that mutter," and who exact from them an amount of faith ten times greater than is required for the reception of Christianity. Thus we find that members of a blasé aristocracy, who are delighted with the destructive scepticism of this age, gather in anxious companies around a crystal which is supposed to reveal the distant, the future, and the invisible. But after all is said, there is no divining crystal like the Bible. “Open Thou mine eyes that I may behold wondrous things out of Thy law.”

V. Ancient nations have transmitted to posterity the memorial of their life in proportion as it was moral and ideal. Those who were great only in the material sphere have left behind them enormous pyramids or heaps of moulder ing ruins, but their “ thoughts have perished.” In Greece, and still more in Palestine, the spiritual element has lived on, even where the works of their hands have yielded to the influence of decay. The same law operates in inävidual life. He who has lived in God lives after death, not only within the vail, but on earth as well. Earnest and honest thought is indestructible ; the life of the saints is prolonged in their spiritual children.


The multiplication of books and of facilities for reading has increased the responsibility of educators and of parents in directing the reading of the young Books and papers lie about on all sides, and a few weeks' reading may poison the thinking of a lifetime. Negative precepts, however, alone will be of little avail; the grand obligation being to recommend those books which shall gradually form a taste that may be relied on for an eventual voluntary rejection a corrupt and trifling literature. There are multitudes of young people of this generation who have been reading ever since their childhood, but who have never yet read half-a-dozen books of a quality fitted to inspire them aright for the battle that awaits them. He who has read only “idle tales" is likely to lead a life which abjures every nobler inspiration.


In large cities the reflective power is often injured by the infinite number the objects presented to the senses. In “solitary places" it as often decays from a lack of sufficient stimulus from without. It is related respecting one of the voyages in search of Sir John Franklin, that the adventurous explorers of the Arctic regions found the greatest difficulty in sustaining their spirits, from the paucity of the objects of sense, so that they were compelled to make the most of all that came to hand in order to break up the depressing monotony of the polar seas. “A gull furnished conversation for hours; a little auk or tw& or a couple of seals, created a sensation. Two flies were regarded with minute ste tention and interest ; while a half-frozen aphis, a hundred miles from land, was hailed with unmingled delight, and discussed with a more than scientific in. terest."

* From an excellent book on Arctic Discovery and Adventure, just published by the Tract Society.


Chronicles of Carlingford. Second What is Faith? A Reply to Dr. Series. The Rector and the Doctor's Baylee's Challenge to Dr. Colenso. Family. Blackwood. 1863.

By a LAYMAN. Hardwicke, 192, Those Dissenters who were justly

Piccadilly. 1863. indignant at the malice of “ Šalem This book is not undeserving of Chapel" will be considerably mollified notice by those who can afford to purby "The Rector." As in “ Salem chase intellectual curiosities, and proChapel" the Church only appeared bably an intellectual curiosity-shop et rare moments, like a distant scare- would find a constituency sufficiently crow, for the terror of schismatics, ample to maintain its existence. We 30 bere the existence of such a variety know nothing whatever of the anonyof the human species as Dissenters is mous author of the present publicail but ignored. The author studiously tion; but the impression gained from refrains from bringing the two worlds its pages is that he may probably be into collision.

Here, too, is that an officer of the Indian Government, curious stopping-short of the inner- whose brain has been a little influenced sit selves of the actors, though the by the sun of Hindostan and by solicharacters, as far as they are shown to tude, and who has resolved on taking

are perfect. The author has the advantage of his furlough to commuute power of pitching the language nicate to the English public the relithe same key as the subject, so that gious ideas which have burned like live whole is like a song set to a skil

coals in his soul while “ far off among illy adapted accompaniment.

the gentiles.” He says, in p. 48, “ * The Rector" is very short, and understand all the mysteries of revealed is no plot at all ; but the want of religion, I understand them perfectly, <citement and pleasing horror (if it and can demonstrate them in such a Sa want) is more than made up by manner as to make others understand be charm of descriptions which make them as clearly as I do myself." Yet s really see the places and know the the man who is capable of writing this saple we are reading about. It is a sentence is far from wholly mad. The ty touching and beautiful story of how book is an impassioned prophecy-in Rector of Carlingford discovered many parts very fairly written -in

exceeding small value of “all favour of a faith having its roots in nowledge," even of the Greek par- the spiritual understanding, and not de and the four dialects, in certain depending on the dicta of a hierarchy momon crises of human life. The -a prophecy, in short, in defence of ory is so gently and reverently told the intelligibleness of the Bible. The at one is tempted to wish that the author gives you the idea of one who fects of the Rector's discovery had believes with a grip of mental convicen discoursed upon more at length. tion which resembles the Titanic grasp ut authors generally know best. of the man who could break a cocoa“The Doctor's Family” has more nut by the compression of his fist. It tion than “The Rector," and the new does one good to read the writing of a aracters introduced in it are drawn man who "holds fast” his faith with ith a touch at once vigorous and so terrible an energy, even though you dicate; but, on the whole, “The do not share his specialities of convicbetor " is the more pleasing story of tion. Almost all the outcomings of e two.--chiefly because the hero, like the human soul in a state of passionate r. Vincent in “Salem Chapel," is earnestness are interesting, and as

very unexalted and unsublime a suredly there is much interest belongTson, and so very much more sub- ing to such a work as this. The writer et to bad temper and fits of caution sets all conventionalities at defiance; an becomes the hero of a novel. he points his piece at churches, bishops, creeds, and constitutions, and -or Jehovah, supposing her son to pours in a wonderfully sustained fire the promised Saviour, and by inspi of argument against them all. At tion calling him by the name of the end, however, you do not feel Lord, the name afterwards adopted greatly enlightened ; and while you God as His special title in the reve admire the apparent sincerity and wild tions of Horeb. In this volume 1 vigour of the author, you close his Tyler pursues the subject, and end book with the painful suspicion that vours to prove, in opposition to his self-esteem has been disordered Colenso, that Jehovah was a name into extravagance by a sun-stroke. known to the patriarchs, that it The chief utility of the book will be, the prophetic name of Christ, and 1 perhaps, to raise the question why a it is the Hebrew term intended to man who retains his modesty and translated by the Kuçios of the N sobriety of mind may not be in as Testament. awful earnest as one who retains

Mr. Tyler brings to his work neither.

gular calmness of spirit, modesty Man's Part in the Chorus of Creation.

manner, and a knowledge of Heb

far beyond that which belongs to ! In twelve arguments. By THOMAS BRUCE. Elliot, Edinburgh. 1862.

of the occupants of the bench

bishops, though, indeed, this is no This little book is an attempt to much praise as he deserves. Whe promote a healthier tone in religion competent author has devoted him by recalling attention to the somewhat to some special line of investigat obsolete fact (especially ignored by we shrink from expressing in t “Evangelical " Christians) that God is short notices anything that may ! as truly the author of nature as He is the appearance of an assumed 's of grace. The book has one merit riority of judgment on a ques which is too often absent in a book, where the writer has earned a Clair making age ;—the writer seems to have be listened to with respect as a teac written it because he had something Therefore, without absurdly arrogai to say. The language is a little too the omniscience which has been fine, but honesty of purpose keeps the much the bane of notice-writers thoughts simple. Everyone, we hope, may be submitted to Mr. Tyler 1 will agree with these sentences from his book carries the appearance of the conclusion:-“It is worse than lence offered to the prominent pas folly to dream of making more sacred in Exod. vi. 3, where the declara the doctrine of grace by counting pro

that God was not “known"

" to fane what else in us and around us

patriarchs by the name of Jeho God has done. In what respect shall but of El-Shaddai, is too explicit t! we exalt love and redemption by over- got rid of by any refinement of mod looking these in creation ? The two criticism on the word "known." displays are equally divine; nay, God appears to us that the obvious sig has evolved them in one unbroken cation of these words is, that God scheme, and as such they must be con- known to the patriarchs by the nam templated and celebrated."

El-Shaddai, and not by the nami Christ the Lord. By THOMAS TYLER,

Jehovah. The question why we

the name of Jehovah so freely user B.A., author of “Jehovah the Re

the book of Genesis does not seem deemer God." Hamilton, Adams, & hard to answer. It appears there Co. 1863.

cause the documentary book of Gen Mr. Tyler's former appearance in was edited by a writer to whom the ma public was for the purpose of attempt- of God had become Jehovah; but ing to prove that the proper transla- remarkable frequency of the Elohi tion of Eve's words rendered in our name is proof that the statement version

a man from the Lord” is “I Exod. vi. is true, that that was have gotten a man, him that shall be" common name of God in early as

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