strange that our vision should be so obstructed, so distorted, and that too with our own full consent. The mote in the commercial, becomes a beam in the mental world. We face all dangers, fight all foes, hazard all interests for that which may any moment "make to itself wings," but no sooner are our faces turned to look on the incorruptible riches, than "behold, there is a lion in the way."

It is not enough that good resolves and occasional efforts, however vigorous and effective, be made. There are constantly rising and perpetually recurring opportunities which are too minute or unimportant to be valued, or even seen, by the fitful and inconstant. Parts and privileges which under the control of diligent culture might raise men to honourable distinction, are constantly being buried, together with their faithless and unthrifty possessors, in eternal obscurity. Many who might, by a habit of industry, raise themselves to usefulness and happiness are, all their life long, dead while they live, so far as the higher purposes of their existence are concerned. Since the great source of human happiness is the religion of the gospel, it is easy for the willing to flatter themselves that the purest enjoyments are accessible to them; and that since the acquisition of this is the first, the great business of life, its highest end and noblest prize, this business may be accomplished, and this prize secured, without all the labour of which we speak. They never so much as dream that Heaven has made the progress and issues of these labours, so despised to constitute much of the sweetness of those enjoyments, and the worth of that prize which they persuade themselves they already possess, or quietly anticipate. Strange delusion to suppose that Infinite Wisdom which always proportions means to ends with infallible exactitude, should still make the acquisition of life's greatest blessing so unlaborious as to be but an easy exploit of indolence itself. Such folly is never the offspring of Him who only is wise. Blessings of such magnitude are only to be obtained by cor

responding efforts of industry. For such efforts the mass of human kind, and especially the Christian part of that mass, have ample opportunities. A tithe of the time squandered, ought we not to say murdered, by many young people in our churches and congregations, in vacant musings, idle reveries, foolish or pernicious conversations, with a thou sand other puerile or mischievous occupations, would suffice, if diligently employed in pursuits honourable and useful, to confer on society the inestimable blessing of an enlightened and pious youth, whose influence for good neither time nor space might bound. All who wish to do any thing truly good in the world, who have any ambition to leave in this great storehouse of human capital a deposit that may not only witness to after-times of their gratitude for favours received, but that may increase and perpetuate amongst mortals their beneficent influence when their persons are forgotten, all such must seize the mo ments as they fly, and extract from them those precious treasures which they refuse to yield but to the pressure of patient industry. Straggling moments should be carefully caught up. Intervals of activity should be laid under tribute. The questionable demands of gossip and indulgence should be scrutinized. The grave pursuit of trifles, and the empty trifling with matters of graver moment, must be rectified. Effort should be economized, and time judiciously husbanded; that there may be no expenditure of means without a corresponding end; and no lavishing of opportunities on busily doing nothing. Let it further be observed, that we not speak merely of a particular time or condition. A solitary effort, or a single series of efforts, will do little to realize the objects proposed. These efforts should be constantly repeated. They must assume the form and force of habit. Industry, patient and persevering, should become the settled habit of life.

Our young people should be habitual readers. It must be obvious to all that there was a time anterior to books when the mind made sure

advancement; but slow and uncertain must have been that advancement. Hard, indeed, would be the lot of humanity if every step in the path of knowledge must be retrod by every candidate for intellectual excellence. Tardy and tedious would be our progress if tradition only could tell of the toils and triumphs of our ancestors in their combats with ignorance. However necessary and useful in the absence of books, tradition is but a very imperfect substitute for them. True, all books are not equally good, and all reading is not equally useful. This, however, is no valid objection to the habit of reading, but contrariwise. Further, though we hold it of vast importance that reading, to answer its highest purposes, must be not only vigorous but virtuous, giving life to the moral while it gives energy to the intellectual nature, we anticipate little danger of miscarriage to any whose choice is directed by honest, independent industry. The influence of a habit of reading is incalculably advantageous. As a source of pleasure and a staff of support, as a rod of strength and an instrument of elevation, it may justly be esteemed one of the richest acquisitions of life. Let us listen for a moment to the testimony of a man who has won for himself an almost unrivalled eminence amongst the men of science of the present day:"If I were to pray for a taste (thus he proceeds) which should stand me in stead under every variety of circumstances, and be a source of happiness and cheerfulness to me through life, and a shield against its ills, however things might go amiss and the world frown upon me, it would be a taste for reading. I speak of it of course only as a worldly advantage, and not in the slightest degree as superseding or derogating from the higher office and surer and stronger panoply of religious principles, but as a taste, an instrument, and a means of pleasurable gratification. Give a man this taste and the means of gratifying it, and you can hardly fail of making a happy man, unless, indeed, you put into his hands a most perverse selection of books."

Reading is essential to any considerable acquaintance with the world. Personal observation and intercourse will generally do little to develope the energies of the mind, and to direct them to the acquisition of intelligence and worth. But a very small portion of the immense wealth of the universe lies within the narrow circle that bounds the vision of the multitudes, and but little of this can be collected without these guides. Equally as rational would it be for every man to dig in his own garden for silver and gold, as for him to hope to acquire considerable knowledge without the use of books. These are the only abodes on earth of the great spirits who once explored its resources and now dignify its annals. As the honour of their friendship and the wisdom of their counsels are sought, as we would learn from their teachings and imbibe their spirit, as we would nerve our arm with their energy and hang our spirits on their eloquence, as we would soar on their aspirations and transport ourselves on their mighty pinions to the ends of the earth, we must habitually familiarise ourselves with their hallowed shade, and devoutly court their acquaintance.

Let not the young of either sex take fright at the multitude of books and the immense field of labour which opens before them. They scarce need start at the hazards of selection. Vast variety alone can supply the vaster demands of humanity. When all the members of man's great family shall become habitual readers, every home will be a library, and the world itself a vast reading-room. Of course, no one intends or hopes to traverse every spot of this universe of books; but every young person should seek a general view of its wide extent and abounding beauties. Others with more power and leisure may bind their energies to the more perfect culture of their chosen domain. To accomplish this much, it is obvious a few occasional hours will not suffice. What the duty and interest of the young demand is, not now and again to take up a book, to inform themselves of its title-page, or to look

through its contents. It will not even be sufficient for them occasionally to take in hand an entire volume and to stretch their patience until their wanderings bring them to the happy resting-place-finis. This we know is a wondrous achievement with too many; but only a regular habit of reading can ensure a fair proportion of those advantages which books offer. Occasional desultory efforts will not win for a person a title to companionship with the intelligent.

Not a few affect to fear some evils that may possibly attend such a familiarity with books. Their health may be impaired, the regularity of their attendance on the appointed means for social devotion may be interrupted, or perchance other books may lessen their reverence for their magazines and Bibles-their present library. Were such the obvious results of extensive reading, they would demand serious attention; but the history of the church and of the world is proof they are not. They may attend a very injudicious devotion to, or a very unfortunate selection of books. The objectors, however, of all others, are the persons who need not fear such evils. Health has been sacrificed to the pleasures of reading; but we strongly suspect that in most cases it would have been sacrificed to some other favourite pursuit if the choice had not fallen on books.

It is possible that not reading, but the impetuosity of the reader, is to be charged with the mischief. The same impetuosity if directed to other objects might have produced, with equal or greater ease, results no less pernicious. Let the objector moreover learn from his objection the unutterable pleasures that a habit of reading must yield, when amid its attendant toils it can sustain such impetuosity. They who fear the fate of their religion will pardon our sympathy. If they have just ground to fear, we too would tremble for them. We commiserate their condition. Their magazines and Bibles are in no danger, but themselves and their religion are. The religion which lives in ignorance, and pines at

the approach of knowledge, is fast seeking its grave. Like the grosser part of its possessors, it bears marks of its mortality; but the young need not fear if their religion is founded on the teaching of prophets and apostles, with their Divine Master at their head. It will only acquire vigour and manhood from communion with minds who have devoutly learned from the same heavenly teachers.

We think we see peculiar reasons why the youthful readers of this Magazine should be diligent readers. Without it, their means of usefulness and the demands constantly made on their energies will expose them more and more as society advances to various perils. But apart from special considerations, every rational being should, as far as possible, cultivate an acquaintance with books. By so doing, the happiness of society and the success of Christian effort might be many times multiplied. Our thoughts dwell with sorrow on the man who knows not how in his vacant hours to invoke the spirits of the good and great, and to find happiness in their sacred retreats. Temptation and pain must be his lot. The hapless soul that derives no life from books is not unlikely to find much of the life it has a burden; but the man living among his books finds plenty of useful employment and pleasures the tongue refuses to utter. Books, while they tell of the sorrows and joys, of the toils and successes of all times and of all climes, wake up in the reader a conscious dignity, by assuring him of the best society in his trials, and of a glorious issue to his persevering battlings with difficulty. Books are the great creators of friendship. They make to a man friends and companions in nations of whose being he might have been ignorant but for them. They throw open to him the hearts of earth's most honoured benefactors, while they gently force the barriers of his own spirit. They establish between the reader and his author a common feeling. They constitute in the world of spirits a grand community of objects and interests. They open innumerable

fountains of good from without; and more than all this, they find their way to those deep but durable springs of joy lodged by the Creator in every human soul, and cause them to send forth in perennial streams their exhaustless stores.

In the foregoing remarks on reading, we have taken for granted that the intelligent youth will treat his books as he does his companions. Books should in fact be companions, not masters. Reading is the working of the mine, the digging for the ore; this ore must pass through the crucible of investigation, and be subjected to the varied processes of the mint, to be converted into current coin. A man may amass a great amount of such intellectual property by mere reading, but totally unproductive will it be if not subjected to the vigorous operation of the mind. To elicit and strengthen by exercise the several powers of the soul is an important part of the province of

reading. Contact with other minds should be regarded as an invaluable means of developing the latent energies, and overcoming the slothful tendencies of the mind. Books, like men, exceed their province when they supersede the mental effort of the reader. The unthinking reader, who makes his memory a mere storehouse of book-materials, has doubtless the pleasure of collecting and reviewing his acquisitions. Beyond this pleasure he may almost be counted among the shelves that support his books. The facts of history, and the principles of philosophy, the doctrines and revelations of science and theology fail of their highest office if they do not rouse the energies, and elevate the affections of the soul. Let us have among our youth a constant habit of reading supplemented, yea, rather, let it be made, and modified, and superintended, by a habit of independent, vigorous thought.

We have received the following sensible reply from a Sabbath scholar to the Query in the September magazine.

DEAR SIR. In reading the large magazine for the present month, we find a Query concerning the 9th verse of the 27th chapter of Matthew, where it is said that a prophecy is fulfilled which was spoken by the prophet Jeremy, but which in reality is recorded in Zechariah. The dif ficulty will vanish if we look at the manner the Scriptures were originally divided. The Jewish Scriptures were anciently divided into three parts-the law, the prophets, and the holy writings. The first part contained the five books of Moses, Joshua, Judges, Samuel, Kings; the second division contained the prophets, at the head of which was Jeremy, the last contained the Psalms, Proverbs, Job, &c. Thus each division had its name from that

book with which it began. Hence, the first was called Moses, though it contained other writing than those of Moses; the second was called Jeremy, or the Prophets, on account of Jeremy being placed at the head; the third was called Psalms, because the Psalms were placed at the head of it. Hence our Lord says, Luke xxiv. 44, "All things must be fulfilled which are written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me." So the Evangelist, when speaking of the fulfilment of the prophecy, says, "It is spoken by the Prophet Jeremy," because Jeremy was placed at the head of the prophecies. This seems to me to throw some light on the matter. Yours affectionately,

AN ADULT SCHOLAR.
Newcastle-under-Lyne, Sept. 8th.

Query 1. G. B., of Derby.-The passage in Romans xvi. 5, 6, has a reference to the numerous festivals and holy days appointed for observ. ance under the Jewish dispensation, the obligation of which was abolished by the Gospel. But for our authority to observe the Christian Sabbath, let our correspondent consider the following arguments.

1. The first day of the week was the time when the apostles and first Christians met together for religious worship. In Acts xx. 6, 7, we read that Paul came to Troas, where he abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." Now, here we see that although Paul remained at Troas for seven days, it was not on the seventh day (the time for the Jewish Sabbath) but on the first day of the week (the Christian Sabbath) that he met for worship with the whole church; for it was then the disciples came together to worship and break bread. Their breaking of bread included both their Ayanai, or lovefeasts, and the sacrament of the Lord's supper, and their other acts of devotion were performed at the same time. From another passage we learn that on this day the first Christians presented oblations of piety and charity. Hence, St. Paul directs the members of the Corinthian church,“ upon the first day of the week," (the Christian Sabbath,) "let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." (1 Cor. xvi. 2.) What day could be so appropriate for such an expression of gratitude as the Lord's day-the day on which they commemorated the Redeemer's resurrection, and enjoyed the holy ordinances of religion? The sacrifices of the hand in devoting their worldly substance were thus united with the sacrifices of the heart, in presenting the tribute of holy affections to God their Saviour.

2. The apostle John says, "I was in the spirit on the Lord's day." (Rev. i. 10.) From this passage it

appears, 1. That this day was consecrated to Christ as his day. 2. That this day was devoted to holy and religious exercises; St. John was in the Spirit on this day. 3. That this day received a special designation appropriate to its sacred characterit was called the Lord's day." 4. This designation was so common even in that early period of the church as to be generally known. 5. This name was applied to it by Divine authority, for it was applied to it by an inspired apostle writing expressly for the instruction of the churches, speaking in God's name, and delivering his solemn messages to mankind.

3. The example and authority of the apostles in this respect has the force of a positive injunction, for God teaches men by example as well as by precept, by narratire as well as by didactic statement. The apostles were qualified for giving this instruction. They were endowed with ple nary inspiration to complete the Christian revelation, and they were invested with an authority from heaven for this purpose. (John xiv. 26; xv. 26, 27; xvi. 7, 15; Acts i. 8; Gal. i. 11, 12.) It was under that inspiration and authority they taught the churches to appropriate the first day of the week to holy and religious purposes, and gave to that day its sacred designation, "The Lord's day." This fact, then, identifies the Christian Sabbath as a Divine institution, and makes it of imperative obligation upon mankind, especially upon all who bear the Christian

name.

4. The designation which the New Testament gives to the Christian Sabbath when viewed in connection with the words of Christ, presents additional evidence of the truth we maintain. The Saviour declared that he was "Lord of the Sabbath," and the New Testament tells us that the Christian Sabbath is "the Lord's day." When these passages are viewed in connection, they furnish a demonstration of the obligation of the Christian Sabbath such as ought to convince every one who has any respect to the authority of Scripture. In the Old Testament