introduction to this subject. Suffice it to say, however, that in this work all sectarian feeling should be laid aside, and take the Bible for the man of our council, not forgetting the words of its holy author, to "follow charity"—that is, to arm yourself with that "love which thinketh no evilthat is not puffed up, that suffereth all things," that "love which never faileth;" then shall we be prepared by fearing God and keeping his commandments to instruct those committed to our care in the ways of religion and virtue.

CHAPTER II.

SOLOMON, Israel's third king, has by way of pre-eminence been styled the wise man, and we may evidently trace his wisdom as the result of an answer to an honest and faithful prayer to God, in which he seemed to have a clear and distinct view as to the difference between wisdom and knowledge.

Among many of the various sayings of this great man, found on the sacred page of history, he says, "Train up a child in the way he should go, and when he is old he will not depart from it." Infidels and sceptics have taken occasion to seize hold on this divine truth as one of their grounds whereupon to discredit the holy Bible," for (say they), we see children who have been trained up under the most rigid discipline of parents, whose walk and conversation were in strict accordance with all the rites and ceremonies of the true church militant, turn out the biggest devils on earth.”

For argument's sake, admit the position or charge, still it does not even cast a shade of untruth on Solomon's assertion, which like many other passages of sacred scripture, is given us to be understood in a qualified sense, and evidently intended to convey the fact, that children properly trained would be more likely to grow up correctly, and afterwards practise such habits as would not only make them pleasing to their Creator-an honor to their

earthly parents, but shining lights of usefulness to their fellow men.

In declaring that the page of holy writ often requires certain qualifications, I trust not to be understood as endeavoring to enter a wedge whereby its validity can in any instance be impaired, but merely intend to say, that while we take the letter, the spirit also is to be carefully sought for, which not unfrequently speaks to us in allegories or figurative language, and when the subject is beyond our finite grasp it would be far better to seek divine aid by faithful prayer, than even to intimate a discrepancy in any part of God's Word.

In order to show the value of this advice in guarding against the poisoning seeds of scepticism, and to prove how much better it would be at all times to distrust our own judgment than that of God, where an apparent ambiguity appears, I beg leave to mention a difficulty which occurred to me when a child about twelve years old.

Reading Moses's account of the purchase of a piece of land by Jacob, from the children of Hamor, recorded 33d chapter of Genesis, 19th verse, he says, one hundred pieces of money were paid for the land.

The evangelist Luke, whom theologians generally admit to be the writer of the acts of the Apostles, states in the 7th chapter and 16th verse, with direct reference to Moses's account, that the purchase was made from the sons of Emmor, and the marginal note of the large editions states that a hundred lambs were given.

On this hobby infidels and sceptics have mounted, full booted and spurred, declaring that, "although it does not alter or change the statement as to the land, still the persons from whom the purchase was made, and the mode of payment, has a lie stamped upon its face."

I confess, on first reading these two statements, that my infant capacity was unable to reconcile these apparently contradictory accounts; and, applying to my aged sire, he too confessed his inability to give any other satisfaction than to say, "My son, God's word is true; and whenever you find a passage handed down from him to man which you cannot understand yourself, either receive information from other finite minds of riper years, or by way of answer to an honest and faithful prayer to the Author from whom it emanated, Learn to trust,' even if you have to wait

until that day when all the mysteries of His providence shall fully be revealed before assembled worlds ;" and continued to say there was "no more contradiction in the person, Hamor and Emmor, from whom the land was purchased, than there is between Isaiah and Esais, which, în the original Hebrew, is always understood to be synonymous, or meaning one and the same person." Admitting, as to the mode of payment, that he was unable to reconcile it in any other way than on credit, even in his own matured age; which is first stated by Moses, on the marginal notes of some of the large editions of the Bible, to have been in lambs; and the second in Luke, who invariably states money. Thirty-six years after this advice, and twentyeight subsequent to the decease of this father, I had the pleasure to hear a lecture, from John P. Durbin, D. D., (then President of Dickinson College, Carlisle, Pa.), before the Wilbur Fisk Society, of Philadelphia, on the Harmony and Concord of the Holy Scripture.

The learned gentleman opened his lecture by exhibiting several large drawings, or paintings, on canvas, with a view to show the order of creation. First, the earth, in a state of chaos, or confusion; next, the separations, water from the dry land, the former confined to its depths, and the latter diversified into mountains, hills, and vales; thirdly, vegetation; next, animal creation; and, lastly,

man.

During the course of the reverend gentleman's lecture three copper coins, or pieces of money, were introduced, stating, at the same time, that he was third in hand since their discovery, eighteen months previous, by a gentleman of unquestionable veracity, who stated he had obtained them in a subterranean passage of Persia, several feet below the surface of the earth. The coins varied in size, and were found, with many others, in three different strata, or layers of mason-work, evidently placed there by design.

On one side of these coins was the figure of a Phonician lady, and on the other that of a lamb; clearly proving that in those days that Moses wrote there was a copper currency called lambs; and, therefore, perfectly harmonizing with the evangelist's account as to certain pieces of money having been paid by Jacob for a parcel of land, as before stated, where, afterwards, his remains were interred.

To show the reasonableness of this conclusion, in asserting that there were in the days of Moses pieces of money styled lambs, we have but to come to modern phraseology.

Suppose an English gentleman is asked what he gave for his coach and horses, and replies, "two hundred and fifty sovereigns;" would any one suppose he meant two hundred and fifty Queen Victorias? for she is a sovereign. Unquestionably not; but two hundred and fifty pieces of gold coin, nearly five dollars in the United States currency.

Again, an American is asked what he gave for his coach and horses, and answers, one hundred eagles; would any one suppose he meant birds? for an eagle is a bird. Certainly not; but one hundred of the largest American gold coins, worth ten dollars each. And should a Frenchman state so many Napoleons, he certainly does not mean so many Bonapartes, but a French coin called a Napoleon. I have thus far extended my remarks growing out of Moses's and the Evangelist's account in reference to Jacob's land purchase, in order to show the danger in hastily deciding, upon any subject, particularly those points arising out of our holy religion of which we are not sufficiently enlightened or capable of understanding. Proverbs, 16th chapter, 10th verse, declares: "A divine sentence is in the lips of a king, his mouth transgresseth not in judgment." Thomas Hewis, LL. D. and M.D., Rector of Aldwinkle, Northamptonshire (England), thus defines the sacred passage just quoted: "This is only literally true of the King of kings, the divine Messiah, but it speaks what should be the conduct of every ruler."

"A divine sentence or divination should be in their lips, their wisdom should be oracular, and their decisions never influenced by passion or favor, but guided by the rule of unerring truth of God." Hence Solomon was directed by more than human wisdom when he decided between the two women, each declaring to be the mother of a child brought before him. Holding the Bible as the only un- . erring rule or standard whereupon a correct education of a child can be based, it therefore behoves parents, guardians, or instructors, to early teach out of that book to discriminate as far as possible between the letter and the spirit, with a reconciliation of those passages which apparently (yet do not) clash or contradict each other, else fatal or erroneous ideas may be imbibed. And in order more faith

fully to discharge this all-important duty, they should, in connexion with honest prayer to God, as already herein suggested, seek the works of men whose writings are not only proverbially acknowledged for evangelical piety, but learned theologians, whose trade or pursuit in life better qualifies them, than those whose occupation is more abstruse or of a different kind.

In addition to the two passages already given as found in the word of God, requiring certain qualification, I beg leave to cite a few others which are similarly to be understood or comprehended.

God is said to be every day angry with the wicked, and then again it is declared that anger only rests in the bosoms of fools.

Here the child is to be so taught the difference between the anger of man and the displeasure of a holy, just, and upright being, whose very character forbids the looking on sin in any other light than that of abhorrence and disgust. As we are faithfully to endeavor to correct the inordinate passions in the human breast; still, the child is to be so taught as to hate sin with a perfect hatred on account of its sinfulness; at the same time pity, kindly feel, and extend advice as far as possible to the victim, from whom it emanated through diabolical influence.

CHAPTER III.

THE government of the tongue and the keeping under proper subjection all the human passions are declared to be superior to the cool acts of a general in commanding an army, and he who indulges in improper passions sustains (aside from an offence against the deity) other serious losses-he dethrones a god-like mind by inviting a demon to usurp its place, and thereby renders him incompetent to display those powers which his Creator otherwise intended, besides giving his adversary an advantage over him.

This latter position reminds me of an eminent lawyer of New Jersey, who some years since was attacked with