The list is closed with a reference to "every passage in which these subjects are referred to," as proof that "wherever the future blessedness affirmed of the believers is spoken of it is with reference to a time subsequent to the resurrection."

This, I have shown, is not the case, except in reference to the ultimate blessedness. There is some blessedness enjoyed by the departed saints before the resurrection. His own remarks about Moses and Elijah also are in contradiction of it, (a theory should be self-consistent) and the following passages indicate sufficiently clear that between death and the resurrection, the spirits of the dead are in a state of conscious existence-Rev. v. and sequel ; Rev. vi. 9-11; 2 Cor. v. 1, 6, 8; Philip. i. 21; 23, 24; Heb. ix. 28; xii. 22, 23; Luke xvi. and sequel; Rom. viii. 38; Matt. xxii. 33.

VII. It is not made to appear how "The solemn transactions of the judgment-day are virtually ignored" by those who hold this doctrine. The saints of God 66 'have," and "know that they have, eternal life," before this death. Does this ignore the transactions of judgment? The unbelieving are "condemned already;" does this ignore these transactions?

VIII. The silence of Lazarus, &c. is well accounted for by Paul, 2 Cor. xii. 4. It would appear that "It is not lawful to utter " the things heard there.

IX. As to its being remarkably unkind and cruel to bring back to this world of troubles, those who had entered into the joys of their Lord :

Note: If Christ's brief taste of glory on the Mount of Transfiguration, His intercourse with Moses and Elijah, the appearance of an Angel in Gethsemane, strengthened Him for the conflict of death, and made the burden easier to bear; likely enough the taste Lazarus had got of Paradise made these troubles comparatively light to bear for all the time he had to endure them; and death was no longer a mystery to him.

And it was not to Mary and Martha only that this transaction was a kindness; it was a kindness to the wWHOLE WORLD. And as well might it be called an unkindness to keep in this world of troubles, those who have tasted the powers of the world to come and the good gift of God. "Kind to the world" might L. C. exclaim "to keep the salt so long in it kind to the world, but cruel to the saints, to keep them so long in troubles, when from these they might be emancipated by being plunged into the forgetfulness of total unconsciousness." If we suffer, we shall also reign with him."

THE USE OF THE JUDGMENT DAY.

REPLICANT. In answer to QUERIST, No. 4, p. 101. A reply to a question sufficiently resembling this will be found on page 152 of our last volume, to which we therefore beg to refer our correspondent.

THE ACCUSERS OF THE WOMAN TAKEN IN ADULTERY.

REPLICANT. In answer to QUERÍST, No. 5, p. 101. "He that is without sin among you, let him cast the first stone at her." Did our Saviour here allude to sin in general, or to its particular phase then brought under notice? No

qualifying word occurs in the narrative to supply an incontrovertible interpretation. All we can do, therefore, is to explain "sin" in the sense which best agrees with the circumstances of the case. Whitby, Henry, Clarke, and other Commentators, interpret it as meaning adultery. We think they are right:—

(1) Because it is an historical fact, that adultery, at that time, was exceedingly prevalent among the Jews. Christ denounced them as an "adulterous generation;' and Paul put this remonstrance before them, "Thou that sayest a man should not commit adultery, dost thou commit adultery?" Hence, it is quite reasonable to believe that the hypocrites, who sought occasion against Jesus Christ by a pretence of zeal for social morality, were themselves adulterers.

(2) Because such skilful casuists as the Scribes and Pharisees would have turned aside the arrow shot at their conscience, had it been sin in general, and not a specific sin. They would have conclusively reasoned, that if every one had committed any kind of sin must be precluded from punishing an adultress, justice would never be administered: -for all are sinners.

(3) Because it was requisite to make the accusers of the woman feel that Jesus Christ was omnicient, and knew what was in them. Nothing else would have covered them with shame, and compelled them to depart. Allusion to sin in general would not have done this; for common sagacity, without supernatural insight, could have made such a reference. But the charge of adultery startled them to a conviction that they were in the presence of the Heart Searcher.

Conscience was responsive to the charge, saying to every one of them, "thou art the man." Conscience made them cowards. They felt afraid that if they spoke again, Jesus Christ would fully expose their wickedness to the people. Confounded and self-condemned they silently went away. P. J. W.

GIVE US THIS DAY OUR DAILY BREAD.

REPLICANT. In answer to QUERIST, No. 6, p. 101. The precise meaning of the word ἐπιούσιος, translated daily in our version, is a vexed question with interpreters. Origen says that the word is not used by any of the Greeks, neither by their wise men, nor in ordinary discourse, but seems to have been formed by the Evangelists. As there is no usage for guidance, we are thrown on etymology, and this is uncertain. Three derivations are admissible; one, which would make the word coming, that is, to-morrow's, bread for to-morrow, daily bread; the second, substantial, bread sufficient for sustaining existence; and the third, super-substantial, bread of a higher nature;-which ritualists, of course, refer to the Eucharist, others to the Word of God, or His will; according to the words of Christ, "My meat is to do the will of Him that sent me." The first of these prevails among the Fathers, the second, which by moral interpretation, is capable of the advantages of the third, is adopted by Origen and Theophyclact. On the whole, we incline with Grotius, to prefer the first; since, according to Jerome, the reading of the Hebrew Gospel of Matthew was machar, to-morrow, while the ancient Vulgate read quotidianum, daily; and since also the petition is thus quite as much in harmony as on the second

THE SECOND DAY OF CREATION.

REPLICANT. In answer to QUERIST, No. 7, p. 101. There is certainly nothing in the Hebrew, as it now stands, which does not appear in the translation. But, as the missing clause referred to by Biblicus appears in the Septuagint, it may have dropped out. This, however, is a small matter. The Creator's complacency with all His works is declared in the 31st verse.

(J. M. L. will see that the above has answered his question -Ed)

Eph. v. 23, 24?—and, What is the analogy between it and the Headship of the Lord Jesus over His Church?

F. R. Y.

10.-" By grace are ye saved through faith; and not that of yourselves; it is the gift of God.” Eph. ii. 8.

This verse is often quoted as a proof that faith is the gift of God. If faith is the gift of God, Where is man's free agency? Does not our believing on God depend upon ourselves? Is it not simply the exercise of the power or faculty which our Maker has given us? BETA.

11. Is the account of John leaning upon our Saviour's breast at supper to be taken literally, or is not rather the Jewish mode of expressing the place of honor or head of the table next to Christ? H. C.

12. How can we explain the difficulty that sin must have existed in heaven before the Creation of this world, since Satan and his angels rebelled, and were cast out?

H. C.

tion, &c.—is changing everywhere the condition of man, and elevating the human character in all ranks of society. In remote times the inhabitants of the earth were generally divided into small states or societies, which had few relations of amity among themselves, and whose thoughts and interests were confined very much within their own little territories and rude habits. In succeeding ages, men found themselves belonging to larger communities, as when the English heptarchy was united; but still distant kingdoms and quarters of the world were of no interest to them, and were often totally unknown. Now, however, every one feels that he is a member of one vast civilized society, which covers the face of the earth; and no part of the earth is indifferent to him. In England, for instance, a man of small fortune may cast his looks around him, and say with truth and exultation, "I am lodged in a house that affords me conveniences and comforts which, some centuries ago, even a king could not command. Ships are crossing the seas in every direction, to bring me what is useful to me from all parts of the earth. In China, men are gathering the tea leaf for me; in America, they are planting cotton for me; In the West India islands, they are preparing my sugar and my coffee; in Italy, they are feeding silk-worms for me; in Saxony, they are shearing the sheep to make me clothing; at home, powerful steam-engines are spinning and weaving for me, and making cutlery for me, and pumping the mines, that minerals useful to me may be procured.

Although my patrimony was small, I have post-coaches running day and night on all the roads to carry my correspondence; I have roads, and canals, and

bridges, to bear the coal for my winter fire; nay, I have protecting fleets and armies around my happy country, to secure my enjoyments and repose. Then, I have editors and printers, who daily send me an account of what is going on throughout the world, among all these people that serve me. And in a corner of my house, I have BOOKS! the miracle of all my possessions, more wonderful than the wishing-cap of the Arabian tales; for they transport me instantly, not only to all places, but to all times. By my books, I can conjure up before me, to vivid existence, all the great and good men of antiquity; and for my individual satisfaction, I can make them act over again the most renowned of their exploits: the orators declaim for me; the historians recite; the poets sing; and from the equator to the pole, or from the beginning of time until now, by my books, I can be where I please."-This picture is not overcharged, and might be much extended; such being God's goodness and providence, that each individual of the civilized millions that cover the earth, may have nearly the same enjoyments as if he were the single lord of Dr. Arnott.

ALL.

THE SWAY OF SYMBOLS.

Yes, friends, not our logical mensurative faculty, but, our imaginative one, is king over us ;I might say, priest and prophet to lead us heavenward, or magician and wizard to lead us hellward. Nay, even for the basest sensualist, What is sense but the implement of fantasy, the vessel it drinks out of? Ever in the dullest existence there is a sheen either of inspiration or of madness (thou partly hast it in thy choice, which of the two) that gleams in from the circumambient