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interest of a more intensely painful character, than he was even We must not, however, anticipate the

then prepared to expect. melancholy sequel; but month.

defer its full development until next H. R. E.

(To be continued.)

HOW TO MANAGE CHILDREN!

Child.-Mother, I want a piece of cake.
Mother. I hav'nt got any; its all gone.

Child.—I know there's some in the cupboard; I saw it when you opened the door.

Mother. Well you don't need any now; cake hurts children. Child. No it don't; (whining) I do want a piece; mother, mayn't I have a piece?

Mother-Be still, I can't get up now, I'm busy.

Child.-(crying aloud) I want a piece of cake; I want a piece

of cake.

Mother.-Be still, I say; I shan't give you a bit if you do not leave off crying.

Child (still crying)—I want a piece of cake; I want a piece of cake.

Mother rising hastily, and reaching a piece.-There take that and hold your tongue. Eat it up quick; I hear Ben coming. Now, don't tell him you have had any.

[Ben enters] Child [to Ben] I've had a piece of cake; you can't have any.

Ben.-Yes, I will; mother, give me a piece.

Mother. There, take that; it seems as if I never could keep a bit of anything in the house. You see, sir, (to the child,) if you get anything another time!

[Another room] Child.—I've had a piece of cake.

Younger Sister.-Oh! I want some too.

Child.-Well, you bawl, and mother 'll give you a piece. I

did.

Let us see how many errors were committed by the mother during this short conversation.

In the first place, she tells a downright lie, and the child detects her in it: "I hav'nt any cake." "You have; I saw it in the cupboard."

Secondly, she gives a false reason, "cake hurts children," for not gratifying the child's wishes,—at least her next reply would lead him to suppose so.

Thirdly, she encourages the child to cry for what he desires, by offering, as a reward for leaving off, the gratification which he could not obtain by continued good humour.

Fourthly, she breaks her promise, and rewards the child for crying and disobeying her.

Fifthly, she fosters a spirit of selfish greediness, the lowest and most debasing of all passions, "eat it quick, and don't tell Ben." Sixthly, she utters a threat she has no intention of acting upon, "see if you get any next time."

We must mention, also, the spirit by which her conduct through the whole is marked, and which makes the child feel that she has at last yielded to his wishes, not because she loves him, but to save herself the vexation of being teazed any longer. The practical commentary which he made in his advice to his sister, shows that he fully understands the springs of her domestic machinery.

Yet this is probably a mother who loves her offspring, who is toiling early and late for their comfort and respectability; but who will, perhaps, have to complain that her old age is embittered by the neglect and unkindness of her children. They are not wholly in the fault. A mother may sacrifice her health, and even life itself, for her family, and yet not make them happy; they will not value her. A child cannot comprehend the value of that affection which keeps his mother busy from morning till night, when her industry is continually crossing the track of his enjoyment: when it is made an apology for petulance, injustice, and neglect of those little things which make up the happiness of childhood. Nothing but a constant hourly flow of kindness, prompt in gratifying, gentle in refusing,―a kindness which knows no ebb, unruffled by passion, unpolluted by selfishness—can gain the entire confidence of a child. I ought also to add, that a mother who has made herself an object of contempt to her children, cannot justly claim their deference and respect; and such she surely will be, if, in her management of them, she stoop to the meanness of deceit and falsehood. The pure ennobling sentiment of filial piety can spring up only in an atmosphere of truth

I

and love. In its nature it is akin to that which is exercised toward the beneficent Father of all, and requires for its full expansion the same influences, gratitude, and goodness.— Mother's Monthly Journal.

INSPIRATION.

THE nature and extent of the inspiration of the Holy Scriptures, forms an important subject of enquiry, especially in the present day.

Before entering upon the question it is necessary to define the terms employed. From a collation of the various definitions given by lexicographers of the word "Inspire," its meaning appears to be--"To infuse into, and animate, the Mind by breathing.”

This explanation is both ideal and critical—it gives the soul and sense of the thing itself, and it explains also the word, which, by an accommodation consequent on the novelty of the idea, has been employed to express it. It is, in fact, the definition of a definition, as well as the representative of a thought. But though the word "Inspire," thus strictly interpreted, certainly implies to breathe into, we must not suppose that any thing analagous to the natural process of respiration is intended by it. As the word indicating the idea of inspiration is used simply for want of a better, we ought not to fetter that idea with any conditions consequent on its association with it.

Thus understood, we may define inspiration as the act of infusing into, and quickening, the mental and moral faculties, by some process not exactly understood, though certainly different from the ordinary means of imparting enlightenment or impulse.

Though we often use the term "inspiration" in an inferior sense, when speaking of natural influences, such as the contemplation of a majestic or a lovely landscape; or when actuated by old remembrances or endeared associations, it may be questioned whether, in such cases, we really derive any new ideas by extraordinary means. The effect of these influences on the mind is the result of natural laws, and all our impressions are received through the medium of the senses. But when we speak of Divine Inspiration, the case appears to be altogether different. In many instances the Spirit of God witnesses with our spirit,

without any of those intermediate processes or links of communication, by which we usually receive enlightenment. The ideas necessary to be imparted, are infused directly and immediately from the Great Mind of the universe into our own minds, and the conviction necessary for their full belief, if not for their full understanding, comes with it to seal the testimony.

Nor does there seem anything unphilosophical, as there is certainly nothing unscriptural in this. Mind is so obviously constituted and intended to tell upon mind, that there would be no need of the intervention of any physical machinery, if contact could be secured without it.

It has, indeed, been contended that in some cases we should really do better without bodies than with them, as there seems nothing inconsistent with sound philosophy in supposing that God can infuse ideas into the mind by a method of his own, of which we know nothing; or, in other words, can impart inspiration.

And certainly there is nothing unscriptural in the idea that God may commune with our minds independently of the outward senses. The end of all evidence is conviction, and if that conviction be imparted at once, without having been arrived at through the ordinary stages of argument and instruction, there can be no need of all the apparatus usually employed in weighing and sifting evidence. In other words, the ordinary means of acquiring knowledge, and the influences connected with it, may be dispensed with when it comes to us direct from the God of all knowledge. Hence, we find Job professing a belief of his personal interest in a Redeemer, and a resurrection, in the strongest possible terms; and Paul, a man little likely to be led away by a spurious enthusiasm, declaring in hyperbolic language, his steadfast persuasion that nothing could separate him from the love of Christ. Now, though, as abstract truths, the doctrines involved in these statements might have been embraced by any one: their individual application could be known only by express revelation.

Viewing these ideas, therefore, in connection with the fact that inspiration can be no evidence to any one beyond the party immediately spoken to, we are inclined to consider that one of its chief ends was to convey that overpowering conviction and assu

rance which would be necessary to impress upon the recipient, the most implicit and unwavering belief in its truth. And in this light it appears to have been regarded by Dr. Watts. "Inspiration," says he, “is when an overpowering impression of any proposition is made upon the mind by God himself, that gives a convincing and indubitable evidence of the truth and divinity of it: so were the prophets and the apostles inspired.”

That in some cases, it was little more than this, appears evident from the fact that the writer, or speaker was so far overborne by the authority of the message as to declare truths with which he had no sympathy whatever, as in the case of Balaam. Nor were these conditions confined to bad men. In no instance did the Scriptures come by the will of man, unaided and unenlightened from above; but holy men of old spake as they were moved by the Holy Ghost. And even when their piety was beyond all question, they were sometimes profoundly ignorant of the meaning of those messages of which they were made the vehicles. They knew perfectly, that not unto themselves, but unto us, they did minister; and searched diligently but unsuccessfully, what the spirit of Christ, which was in them, did signify, and in what manner the times of the Messiah's coming were shadowed forth.

There are but two texts in the Bible, in which the word "Inspiration" occurs; and these appear to be mutually illustrative. "All Scripture is given by inspiration of God."(2 Tim. iii. 16.) "There is a spirit in man; and the inspiration of the Almighty giveth them understanding." (Job xxxii. 8 )

The first of these texts defines the limit of inspiration. The second, in some sense, describes its nature-the inspiration of the Parent mind gives understanding to the product mind—that understanding, is therefore the result -the consequence, not merely of an inspiration, but precisely of that inspiration-(the inspiration of God, or of the Almighty,) by which the sacred Scriptures were written.

Now what is Understanding? "To understand," says Dr. Johnson, "is to comprehend fully." It is, therefore, a still larger term than comprehension. Comprehension implies the laying hold of, and bringing together, all the points and bearings, the why and wherefore, the pro and con of any argument. To

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