course we recommend. We believe experience will fully prove that the moral perversion which has sometimes been attributed to the use of the Bible on the part of the child, can scarcely take place. That volume contains its own corrective on this point, and nothing but a disposition bent upon wickedness will extract from it false and vicious lessons. Instructed to interpret it in the intelligent and comprehensive manner to which we have referred, the child-whose confiding simplicity is always attended with acute moral discernment-will draw from it nothing but the good which in its influence upon the spiritual being will be as angels' food. A child is not sensible to many things which offend the taste of an adult. This is especially the case with ideas whose tendency is toward sensualism. We heard a gentleman, some time ago, express great surprise at the amount of impurity he had met with in reading the Arabian Nights' Entertainments. He said he had not previously read the book since he was a child, and that then he had found in it nothing of the kind. His mind was not then open to the evil impressions to which a more mature age exposed him. As it is with sensuality, so it is with philosophical objections. The child does not entertain such objections. There is a striking passage to this effect in that beautiful book, The Diary of Lady Willoughby. It is as follows:

"A child's mind stops not at difficulties as ours does: when told that God heareth prayer from his throne in heaven, the belief is entire, and she questioneth not. I verily believe the doctrine, that we should walk by faith, and not by sight, is easier to a young child than to us, whose affections have become engrafted on earthly objects, and the first simplicity of faith obscured. And surely we should consider it a sacred trust given to us, to direct this inborn trust and ready belief of the little child to Him who implanted it."

The application of such sentiments as these to the purely beneficial connection which may be established between the Scriptures and childhood, need not be pointed out. Our feelings respond to the truth of this subject immediately on its being suggested to us. Great as are the attractions of the New Testament for the purpose of religious education-powerful as is the influence of the tale of Christianity there recorded when brought into contact with the moral nature of the child -the Old Testament has powerful attractions tending to the same end, which ought not to be disparaged in the comparison. Its histories of long past time lay hold of the imagination with a strength peculiar to themselves. Its full-toned devotion subdues the heart to a depth of pious feeling, the experience of which may in vain be hoped for in any other connection. Of the effect of these things the child is peculiarly susceptible. Its imagination is easily excited. Its heart naturally answers to the touch of piety. Believing, therefore, in the utility of these ancient Scriptures to all purposes of holy conversation and godliness, we do not hesitate to employ, with regard to them, the language of the Jewish lawgiver on the point now under consideration: "These words which I command thee shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."

It is very easy to make formidable objections to these Old-Testament Scriptures. It is very difficult-perhaps impossible-to answer all

that may be said against them. We believe, however, that the existing difficulties could not but exist. The long time which has elapsed since these books were composed, is sufficient to account for most of these difficulties. If God has seen fit to make known his character and will in this form, surely the communication ought not to be treated with neglect, because of difficulties that are but natural to the case. A faith built upon the Christian connection, and the religious value attaching to these Scriptures, should be retained as long as these arguments remain unshaken. As to matters that cannot be clearly explained, the suggestions of unbelief may be wisely resisted on the ground of the injury to a practical connection with the Bible which the encouragement of such unbelief produces. The importance belonging to the preservation of faith in this instance, should lead to a demand for plain and strong reasons indeed, before it be cast away. Mr. Stuart makes

some impressive remarks upon the manner in which Scripture difficulties should be met.

66

My experience," says he, "has taught me something in relation to such subjects. In the early part of my Biblical studies, some 30-35 years ago, when I first began the critical investigation of the Scriptures, doubts and difficulties started up on every side, like the armed men whom Cadmus is fabled to have raised up. Time, patience, continued study, a better acquaintance with the original Scriptural languages, and the countries where the sacred books were written, have scattered to the winds nearly all these doubts. I meet indeed with difficulties still, which I cannot solve at once: with some, where even repeated efforts have not solved them. But I quiet myself by calling to mind, that hosts of other difficulties, once apparently to me as formidable as these, have been removed, and have disappeared from the circle of my troubled vision. Why may I not hope, then, as to the difficulties that remain? Every year is now casting some new light on the Bible, and making plain some things which aforetime were either not understood, or were misunderstood. Why may not my difficulties be reached by some future progressive increase of light? At least, in the revolution of the sun, the dark spots will sooner or later disappear. And, what is more than all considerations of this kind, speedily the whole will be known. In the light of heaven, no darkness is intermingled. Soon the anxious and devoted inquirer after truth will, if a true Christian, enjoy the opportunity of asking the writers themselves of the books of Scripture, what they intended and what they designed to teach. It is good, I do believe, both to hope and patiently wait for the light of eternal day, if, after all our efforts to clear up a few difficulties in Scripture that remain, we do not succeed to our utmost wishes."-P. 18.

To what we have just said in favour of the position, that faith in these Old-Testament writings ought not on light grounds to be abandoned, we would particularly add, that a gracious and generous spirit should be exercised in their interpretation. This will be the best means of resolving our own doubts, and resisting the cavils of others. Το judge kindly and charitably-to explain liberally and sympathize freely -to have minds ready to be satisfied with reasonable answers to objections, and hearts open to the impressions of truth and goodness-to keep steadily in view great principles-to reject all that is captious in argument, cold in feeling, and of minor value in its application to the questions in hand-this will be the way at once to hold fast our confidence in what the Bible lays before us, and to derive from it all the instruction and blessing it is calculated to communicate. If the conclusions of the intellect, on this subject, are formed under the direction

of a benevolent and magnanimous heart-if love unite itself with truth in our investigations-there is nothing to be feared from the closest examination we may institute. It is only necessary to bring into operation a noble and friendly temper, in order to gather from these holy Scriptures that "wisdom unto salvation" which they are designed and adapted to yield.

Destitute of the whole volume of the sacred writings-writings so incomparable for their simplicity and power-so interesting both in themselves and in the associations with which they are connected-so promotive at once of piety and virtue-so enlightening to the intellect and so strengthening to the heart-so fruitful in the production of truth and purity and goodness-how comparatively dark would our condition have been! From what other source could the mass of the people have learned the mighty truths concerning the Father of all-the grand principles of morality-the vast revelation of an eternal state? The humblest peasant, in our favoured land, has access, by means of the Bible, to the clearest and most elevated expositions of high and holy matters, which the acutest intellect and the most extensive learning of antiquity failed to comprehend. His mind may thus be furnished with the surest and most satisfactory information as to his nature and station, his relations and destiny. His lot, however low it may be, need not hinder him from fully availing himself of that information. While he thus gains religious knowledge, he undergoes a mental discipline of the highest order, and acquaints himself with principles of universal bearing which tend to his spiritual cultivation, in the most general sense of that term. We have to thank God that the progress of events has placed these sacred books, translated into our native tongue, within the reach of all. We thus possess a national treasure, which both in itself, and in its effect upon the whole circle of our interests, is "more precious than gold, yea, than much fine gold," and with which, indeed, no earthly wealth ought for a moment to be compared.

г.

VISITS TO RUGBY-DR. ARNOLD'S MONUMENT.

hands

ON an evening in August 1840, having an hour or two on my at the Rugby railway-station, I made my way to the town. It was then a rural walk by the old roads and lanes. My chief object was to see the School. Its extensive castellated range, cloistered court, and, above all, the beautiful garden-entrance and ivied turret of the Master's house, on the one side, the pretty chapel on the other, and the noble park-like play-ground between the two behind, were what I was not prepared to expect. I was taken over the school-rooms, studies, library and chapel. It was the Midsummer vacation. I knew little of Dr. Arnold then. The chapel in the twilight looked very simple, and plain almost to baldness, but for the monuments of Dr. James and Dr. Wool, opposite each other at the upper ends of the North and South sides. On asking the use of the stalls at the West end under the organ-screen, I was told they were for the several masters, but that Dr. Arnold him

self preached to the boys every Sunday. How exemplary, thought I, was this! I left the place with a rich summer evening's recollection, and not out of humour with the pauses in our modern whirl of existence.

I visited Rugby a second time at the beginning of the present year. The rural walk was gone; nearly a mile of straight road had succeeded. A new air of grace, however, and improvement had come over the town. It was vacation-time again. It was a bright day in winter. The same points were visited, till we found ourselves (a sister was with me) in the chapel, with the same porter, "the old servant" of the school. On entering by a door in the upper end of the North side (the approach from the school-grounds), the attention is immediately absorbed by Dr. Arnold's monument, close to the left, against the East wall over the Head-Master's pew, in the corner North of the Altar. It is a shrine-like monument of fine buff material, with a spandril-arched canopy_and side-pinnacles, the inscription on the retiring recess, and a recumbent figure of Dr. Arnold at the base, in the attitude of prayer. How changed was the place and time!

the lore

Of mighty minds doth hallow in the core

Of human hearts the ruin of a wall
Where dwelt the wise

Here was his tomb, his temple, his consecrated lore, all fresh and recent, before the eye:

VIR. REV.

THOMAS ARNOLD. S. T. P.

HISTORIAE. RECENT. AEVI. TRADENDAE. APUD. OXONIEN. PRO. REG. HUJUS. SCHOLAE. PER. ANNOS. XIV. ANTISTES. STRENUUS. UNICE. DILECTUS THUCYDIDEM. ILLUSTRAVIT. HISTORIAM. ROMANAM. SCRIPSIT POPULI. CHRISTIANI

LIBERTATEM. DIGNITATEM. VINDICAVIT. FIDEM. CONFIRMAVIT. SCRIPTIS. VITA CHRISTUM. PRAEDICAVIT. APUD. VOS

JUVENUM. ANIMOS. MONUMENTUM. SIBI. DELIGENS

TANTI. VIRI. EFFIGIES. VOBIS. HIC. EST. PROPOSITA

CORPUS. SUB. ALTARI. CONQUIESCIT

ANIMA. IN. SUAM. SEDEM. PATRE. VOCANTE. IMMIGRAVIT
FORTIS. PIA. LAETA

NAT. A.D. XIII. JUN. MDCCVC. MORT. A.D. XII. JUN. MDCCCXLII

AMICI POSUERUNT.

Another step conducts to the Altar; another, to the Pulpit; his "storied windows"* bequeath a living warmth; the text on the organ

screen,

Εὐφράνθην ἐπὶ τοῖς ειρηκόσι μοι, εἰς οἶκον κυρίου πορευσόμεθα,

has now a higher sense; to the Hymns has been added one for the

The subject of the last is the incredulity of St. Thomas, with the text which, it will be remembered, was on Dr. Arnold's dying lips.

Sunday nearest to the 12th of June. It was difficult to leave the place. Standing in the noble play-ground amid its fine trees, we could best realize the man, issuing from the corner-turret of his terraced garden with his sermon wet from his pen, and, by the broad walk along the South range of the School, hastening to the chapel we had just left. R.

P. S. It was thought that the above might supply a want alluded to in the conclusion of a Review of the Life and Correspondence of Dr. Arnold in the February No. of last year (p. 88). The last paragraph of "the Life," &c. (II. 443, 4th ed.), informs us that the Epitaph was written by Chevalier Bunsen in imitation of those on the tombs of the Scipios and the early Christians. This, it will be recollected, in the absence of the actual one, suggested to the reviewer a most appropriate application of the inscription on Scipio the son of Barbatus. In the house of a common friend, the writer has since seen a model of the tomb of a Scipio, and that, if his memory fails him not, Scipio Barbatus. It immediately illustrated the direct address, " apud vos," &c., as well as the peculiar style of interval, and mark at every word. The copy given above, though resembling the original in other respects, omits the antique line over every letter A. In the English translation which follows (the original itself being an imitation), the rendering has been purposely made strictly literal.

The Rev. THOMAS ARNOLD, D. D.

Regius Professor of Modern History in the University of Oxford:
For fourteen years the devoted, the singularly beloved, Head Master of this
School.

He edited Thucydides: He wrote the History of Rome:
He asserted the liberty, the dignity, of a Christian People:
He confirmed faith in his writings by his Life.

He preached Christ among YOU,

Choosing the minds of youth for his monument.
The image of so great a man is here placed before you,
His body rests beneath the Altar,

His soul, the Father summoning it to His abode, entered in
Undaunted, devout, and happy.

Born A. D. June 13, 1795: died A. D. June 12, 1842.
Erected by his Friends.

JUSTICE TO ST. JAMES.

(Chap. i. 17.)

IT may be that some heedful readers of the Greek Testament have not been struck with the way in which our translators have dealt with this verse. "Every good gift and every perfect gift cometh down. from the Father of lights," &c., say they; while James says, Пara doors αγαθη και παν δωρημα τελειον, κ. τ. λ.; they choosing to lend the same English gift" to both δοσις and δώρημα. This rendering either inflicts upon the passage a very needless tautology, or suggests the possibility