and the prettiness of their smiles, do they make their despairing husbands know and trust, that if for a season the surface of life be hardened and desolate, yet that there are seeds of happiness underneath, together with energies of nature, numerous enough, and strong enough, to ripen for their joint fruition as man and wife, a fresh summer of plenteousness and beauty, together with accompanying warmth, affection, and delight."

"The matter makes you eloquent," said Master Brandon.

"It is my much observation speaks."

"Francis, here is a messenger coming to summon us to my sister. But I have this to say myself, that after heavenly help, I could wish in the hour of sorrow never to be without the scent of a flower, or beyond the sound of a woman's voice, even though it were only a maid-servant's."

MR TAYLOR'S ANSWER TO MR BURNS.

To the Editor of the Christian Pioneer.

SIR, The first meaning of "to misrepresent," as given in Johnson's folio dictionary, is "to represent other than it is."

It was enough for me to have shewn plainly by quotations in my former communication, that Mr Burns had represented, other than it is, a part of my pamphlet on Religious Union, on which he appeared to lay some stress; which misrepresentation I did not, and do not, consider "trivial," when the remarks concerning "carelessness or disingenuousness" in which he indulged, are considered. If, in addition, Mr Burns acknowledges his error, I am abundantly satisfied.

With respect to any controversy with Mr Burns, I must civilly but decidedly decline it: for I do not see that, within the limits to which it must be confined, or judging from the manner in which Mr Burns treats the subject, it could "expiscate the truth;" and I have more important matters to attend to. The cares of the world, as well as the pursuit of knowledge, demand no

small portion of my thoughts, since I have chosen a path which is not quite one of roses. It may therefore be long ere the work to which Mr Burns alludes can see the light unavoidable interruptions, as well as the great labour and time requisite to complete a work on so grave and important a subject, render haste as impossible as undesirable. Besides, I may be excused taking pains with a work which many people will read, not to understand, weigh and digest, but to contradict

and refute.

In the meantime, Mr Burns may belabour 66 my SOphisms" in the Pioneer as much as he pleases. It will amuse himself, and some of your readers. Let him, however, beware of inadvertently manufacturing "sophisms" for me, by representing" other than it is," my opinion on matters of argument or fact. It is to some persons a very easy and pleasant occupation to destroy an opponent, when their own imagination, haste or ignorance has pictured him as occupying a position most convenient for the purpose.

As I am not ambitious of having the last word in any dispute, this communication closes my part of this correspondence. I remain, Dear Sir, your's respectfully, JOHN TAYLOR.

GLASGOW, 10th October 1844.

EVENING LIGHT.

"Would that a voice were given us to speak
The hidden music breathing at the heart,
The thousand lonely thoughts that leap to life,
And, like sweet spirits, haunt our solitude?"

O lovely, most serene it shone
That summer Evening light;
Wreathing as with a radiant zone
The beautiful and bright!

I gazed upon the scene, alone,
My heart with rapture swelling;
And felt in my soul a power and tone
Of its beauty bright, indwelling.

I gaz'd in silence, and was fill'd
With thoughts too deep for words-
The pure, sublime, and holy thrill'd
My soul's divinest chords!

E. W. G.

ON THE AUTHORITY AND INJUNCTIONS OF CHRIST.

A THOROUGH examination of the precepts contained in the discourses of our Saviour, of their true and full purport and application, of the authority with which they were delivered, of their excellence as compared with those of all other lawgivers and sages, of the contrast which they in several particulars presented with the ideas and even maxims which obtained a predominant influence over the world in general at the period of their introduction, and which have retained much of their influence down to the present day-and the evidence arising from the two last considerations, more especially, in favour of the divine mission of Jesus; also of the mighty influence which these new and most excellent rules of conduct and principles of religion and virtue obtained over a considerable portion of mankind, and the additional evidence thence arising,-all these

considerations connected with the subject would draw us into a field of inquiry and remark, which, though fertile and interesting in every direction, might carry us much too far for our present purpose of surveying the contents of the gospel histories. It may, however, not be useless to notice, in a general way, these several heads of consideration.

pre

I. As to the true import and application of the cepts of Christ.-They have not been uniformly understood in the same sense, but, like the doctrine or principles of the Christian faith, have been much deteriorated, and perverted from their true meaning, by the notions and practices which, notwithstanding their requisitions, have hitherto ever obtained far too great an influence in the world. We may instance this in several particulars-though, perhaps, the observation is in a greater or less degree applicable to them all; perhaps none of the precepts of Jesus are at the present day generally understood, much less practised, in that strictness and extent in which they were originally meant and intended by Christ himself. Is there no laxness in the received ideas concerning the injunction for restraining anger, and the necessity for the speedy reconciliation of differences between Christian brethren, previous to their approaching the altar of their common Father? None concerning those which respect personal moral purity? Nor in those which concern the veracity of words, required by Jesus to be so constant and faithful as to supersede the necessity of oaths or vows? Is the law of not resisting evil, as opposed to, or rather going beyond in spirit and practice, the Mosaic law of retaliation, much comprehended? What has the frequent and, in many cases, approved practice of warfare to do with the injunctions to forgive injuries, to love our enemies, to bless them that curse us, and pray for them that despitefully use and persecute us? Had not the primitive disciples of Jesus gone much beyond the present commonly received opinions in their ideas of these injunctions, would they have yielded a faithful and effectual obedience to his commands? Would they have realized the objects of his mission by overcoming evil with good, and introducing a kingdom of meekness,

patient sufferance of injuries, brotherly love, love of enemies, and universal benevolence, in opposition to martial violence and persecution?

II. As to the authority with which those precepts were delivered. This is now pretty generally acknowledged, by those who profess Christianity, to have been that of him whom God hath anointed with spirit and with power to be "the Prince of the kings of the earth, the Lord both of the living and the dead." He is represented as manifesting his claims to this superlative authority by numerous miracles constantly attendant upon his ministry; but, especially, by its consummation in his personal triumph over the grave itself, to a state of immortal glory and blessedness. By his resurrection, he was, saith Paul, "declared to be a Son of God with power, according to a spirit of holiness." Being thus the first-born from the dead," he is represented as invested with full authority to call his faithful followers from death to a life like his own, and ultimately to raise the whole human race from their graves, and to pass judgment upon them according to their conduct in this life, imparting everlasting life to those who, by a patient continuance in well-doing, seek for so glorious an elevation in the scale of being, and adjudging to the discipline of a second mortality those who have disobeyed his laws-a discipline, indeed, by which sin and death will eventually be destroyed. In attestation of this his peculiar and distinguishing authority above all other human beings, he is figuratively described, and is represented as having been actually presented before the sight of the martyr Stephen, as standing at the right hand of the throne of God. The authority of Christ, and the obligation of his injunctions, admitting his divine commission, must be paramount to those of all uninspired kings, or lawgivers, or ecclesiastics; yet, how often have they trodden upon all authority, and all law, divine and human, excepting their own arbitrary will, and that, in some instances, under the pretence of vindicating his supposed claims? Theodoret, early in the fourth century, spoke of the laws of Christ as having become triumphant over those of Rome, of Persia, and other earthly powers; but, in the