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restore, is driven into reckless- rows into any ear that will receive

This is the true Christian them ? I say it is we; we by our doctrine of absolution, as ex- uncharitableness, we by our want pounded by the Apostle Paul, of sympathy and the unmerciful 2 Cor. ii., 7–10. The degrading way in which we break down the power of severity, the restoring bridge behind the penitent, and power of pardon, vested in the say, On, on in sin-there is no Christian community, the voice of returning. the minister being but the voice Finally, the apostle tells us of them.

the spirit in which this is to be Now then let us enquire into done, and assigns a motive for the Christianity of our Society. the doing it. _. In the spirit of Restoration is the essential work meekness.' For Satan cannot of Christianity. The gospel is cast out Satan; sin cannot drive the declaration of God's sympa- out sin. For instance, my anger thy and God's pardon. In these cannot drive out another's extratwo particulars, then, what is our vagance. The meekness of Christ right to be called a Christian com- alone has power.

The charity munity?

which desires another's goodness Suppose that a man 'is over- above his well-being, that alone taken in a fault,' what does he, or succeeds in the work of restorawhat should he do ? Shall he re- tion. tain it unacknowledged, and go The motive is, considering through life a false man ? God thyself, lest thou also be tempted.' forbid. Shall he then acknow- For sin is the result of inclinaledge it to his brethren that they, tion, or weakness, combined with by sympathy and merciful cau- opportunity. It is therefore in a tion, may restore him ? Well degree the offspring of circumbut it is not certain, that it is ex- stances. Go to the hulks, the jail, actly from those to whom the the penitentiary, the penal colony; name of brethren most peculiarly the statistics will almost mark belongs that he will receive out for you beforehand, the classes assistance. Can a man in mental which have furnished the inmates, doubt go to the members of the and the exact proportion of the same religious communion; or delinquency of each class. You does he not know that they pre- will not find the wealthy there, cisely are the ones who will frown nor the noble, nor those guarded upon his doubts, and proclaim by the fences of social life; but his sins? If a woman be over- the poor and the uneducated, and taken in a fault, will she tell it the frail, and the defenceless. to a sister woman? Or does she Can you gravely surmise that this not feel instinctively that her regular tabulation depends upon sister woman is ever the most the superior virtue of one class harsh, the most severe, and the compared with others ?

Or must most ferocious, Judge ?

you not admit that the majority at Well, you sneer at the Confes- least of those who have not fallen sional; you complain that mis- are safe because they were not taken ministers of the Church of tempted ? Well then, when Saint England are restoring it amongst Paul says, 'considering thyself,

But who are they that are lest thou also be tempted, it is as forcing in the Confessional ? who if he had written, Proud Pharisee drive laden and broken hearts to of a man, complacent in thine pour out their long pent up sor- integrity, who thankest God that



thou art not as other

incident was observed by one pagare, extortioners, unjust ;-hast sing by, and gave rise to the ruthou gone through the terrible mor, that Mr. Burke had been ordeal and come off with un- smitten with insanity. But never scathed virtue ? Or art thou in did the mind of that great statesall these points simply untried ? man display a manlier quality ; Proud Pharisee of a woman, who and when that sudden tear-flush passes by an erring sister with had subsided into a calmer reå haughty look of conscious collection, had you asked Engsuperiority ; dost thou know what land's philosophical orator for an temptation is, with strong feeling analysis of that experience, and and mastering opportunity ? shall to give you the balance of sorrows the richly cut crystal which and joys, he would have answered stands on the table of the wealthy you in the words of England's man, protected from the dust and Laureate,injury, boast that it has escaped

6. Better to have loved and lost, the flaws, and the cracks, and the

Than never to have loved at all." fractures which the earthen jar

Dr. Adams, New York. has sustained, exposed and subjected to rough and general uses? O man or woman! thou that “ All art, worthy the name, is wouldst be a Pharisee, consider, the energy-neither of the human • O consider, thyself, lest thou body alone, nor of the human also be tempted.'” Robertson, soul alone, but of both united, Brighton.


one guiding the other; good craftsmanship and work of the fingers joined with good emotion and work of the heart. With

out mingling of heart-passion “ There is an incident in the life with hand-power, no art is posof Edmund Burke, which is fa- sible. Fine art is that in which miliar to all who cherish his great the hand, the head, and the heart, fame. When in the evening of of man go together.”-Ruskin. public life, he lost his only son, then at the age of twenty-one, of the rarest genius and vari- ORIGINAL SIMILITUDES. ed accomplishments, the favorite horse of this young man, after the death of his master, was turned This joy is better felt than told. into the park and treated with the Peter calls it “joy unspeakable." utmost tenderness. On a certain Often, there is grief in the human day, long afterwards, when Mr. heart that lies too deep for words; Burke himself was walking in the but here is joy that cannot be exfields, this petted animal came up pressed. To explain what is unto the stile, and as if in expres- speakable is impossible. Like sion of his mute sympathy, put water filling the depth of its his head over the shoulder of the rocky bed, or the capacious arch bereaved father. Struck with the of its ice cavern, and gushing singularity of the act, and over- forth with fulness, freshness, and powered with the memories which brilliance that defy description, it awakened, he flung his arms joy in Jesus Christ abounds with around the neck of his horse, and in us, and reveals itself, in cheerburst into a flood of tears. The ful looks and happy excitement,




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[We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.)


In every work regard the author's end,
Since none can compass more than they intend.

Quiet HOURs.—New Series ; Br JOHN PULSFORD. Edinburgh :

T. C. Jack. London : Hamilton, Adams, and Co.

To elicit the sense of Divine revelation, to analyze and arrange, where possible, the Scripture doctrines, to shew by aid of psychology their relations to the faculties and the needs of humanity, to illustrate by the craft of imagination, and to incarnate the result in human and universal language, is a task to which few are competent ; yet for which, perhaps, fewer still have greater competency than the writer of these remarkable pages. We are inclined to regard him as designed for the foremost rank of the champions of Divine truth. Designed, we say, for he has not yet reached his proper place. While we have small sympathy with the clamor raised against him by men who rest in system, we yet think that, by attempting what he, in common with all men, is incapable of, he fails of that which he is peculiarly fitted to accomplish. He appears to have no clear perception of the limits of human thought; and, by reason of frequent attempts to transcend these limits, we often find in this volume words high-sounding and obscure, instead of plain conceptions. Humanity has, of course, to deal much with the metaphysical and the metalogical, and the Bible deals much with them ; but this business, in genuine Christian divinity, is to be conducted after a method ever conditioned by the incomprehensible character of the subject, a method purely practical. As in the world, so in religion, our life ever transcends our knowledge; and while practical logic is of service, speculation is obstructive and even deadly. We would once more, with sincere respect, and with affection and earnestness, dehort this gifted writer from the attempt to soar higher or dive deeper than where safely guided by revelation : which, in all its heights and depths, has a moral aim ; to wit, distrust of self and reverence for God.

HARRY HARTLEY. H. LEA, Warwick Lane, London.

ROMANTIC philanthropists! why go abroad in search of heathenism ? Why import from distant shores to British platforms such tales of course depravity as make one's heart turn sick ?

In London at your very door, you shall find a heathenism every whit as bad, and for many reasons worse, than has been detailed by the pen of a Williams, or the tongue of a Moffat. Were a true report of the moral condition of your metropolis to be published and laid before the converts of some of the Islands of the Southern seas, one can imagine, that inspired with compassion for lost souls, they would call a meeting, organize a Missionary Society, and dispatch their emissaries, to convert your London heathen. It is time for the British Church, after it has been circumnavigating the globe in search of heathen, to explore its own moral regions. Books from the pen of men who have “penetrated the interior" of London paganism from time to time, appear amongst us, and give revelations at which we may well turn pale. Harry Hartley is a volume of this class. Harry, who is an English workman, here gives a report of those nether and densely populated districts of London life which he explored and where the majority of his class revel in nameless immoralities. We want this Pagan London brought into day-light ; and we should like to see a column of the coming “Dial" devoted to such a purpose. Had we space we would endeavor to give the plan of this deeply interesting and ably written volume. The author is evidently a man of sinewy intellect, lively imagination, powerful heart impulses, and undoubtedly capable of distinguishing himself in the literature of his age.



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“Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel : the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he ?” &c.—1 Kings xiii. 11–32.


OMEWHERE about one thousand years before Christ, the old Hebrew kingdom was riven into two great divisions. The ten tribes revolted, and organized themselves into an independent

Jeroboam became their first monarch, He was a man of great native ability, and had risen to considerable influence in the kingdom, prior to the disruption, under the illustrious reign of Solomon. Not having his ambitious views realized, he became inspired with the most malignant hatred towards the kingdom of Judah. From this feeling of opposition, it would seem, he gave himself to the promotion of idolatry in its most hideous forms. He established shrines at Dan and Bethel,—the extremities of the kingdom; where he set up golden calves for the people to worship. To the kingly office he united that of an idolatrous priest, and acted as the great pontiff of the nation.

Whilst thus officiating at the altar of Bethel-at the very outset of his idolatrous career,—the great God in mercy sent to him a "prophet from Judah," to warn him of his impiety and to predict his doom. The prophet walks up to the altar, confronts the king as he is officiating, flashes his burning


Vol. IX.


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