SATURDAY NIGHT.

AMONG the multitude of suggestions for spending the Sabbath in a profitable way, we say that Saturday night has a close connection with it. Saturday night is one of the resting-places in the journey of life, when it becomes every man to settle his accounts.

1. Settle with the world. The business of a single week is easily reviewed-its mistakes may be easily rectified and turned to good account. The man of business should some time on Saturday look over his books, examine his outstanding debts, and see that all is straight and safe. This is all the more important if his accounts are numerous. Great watchfulness is required if he would escape embarrassment and trouble. He who knows exactly how he stands every Saturday night will not be likely to live a poor man; or, if he likes, he will hardly ever be found

in debt or in want.

2. Settle with conscience. Let him review his words and his actions, his motives and feelings, during the past week, If anything is seen to be wrong or defective (and who is he without faults?) let the remembrance of it be carried into the next week, that a repetition of it may be avoided. Let him in prayer seek not only forgiveness for what has been amiss in the past, but grace to do better for the coming week.

3. Settle with the Lord's treasury. Every man owes constant returns of gratitude to the Giver of all good. Is it not meet to finish the settlement of Saturday night by reviewing all the mercies of the week, and setting apart a portion of its profits to serve some good cause that will promote the glory of Him "who gave himself for us?"

How much better and happier might life be with a downright honest settlement every Saturday night! How much brighter would Sabbath morning be; how much more profitable the whole day!

from our Watch-Cawer.

WATCHWORDS FOR JULY.

First Week.-Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: the LORD is thy shade on thy right hand.-Ps. cxxi. 4, 5. Second Week.-Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee.-Is. xlix. 14, 15.

Third Week.-These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works.-Rev. ii. 18, 19.

Fourth Week.-Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.--Rev. iii. 20.

HOW THE BIBLE IS CIRCULATED, AND

WHAT WORK IT IS DOING.

Is the days of the apostles, scarcely a dozen translations of the old Testament had been made. Since the Reformation, the Bible in whole or in part has been translated into nearly 300 languages; and nearly 135 millions of copies have been printed. No other book in the world has had a circulation even distantly approaching to this. Why? Because no other book is like thishas come with such credentials attesting it to be from God, has so spoken to the very wants of men, and has revealed such a gracious, glorious, all-sufficient Saviour. The Bible is making

way wonderfully. The Rev. Canon Tristram repeats the following good story told him by a friend, the late Robert Swinnow, an eminent civil servant of her majesty in China, who was, the year before Mr. Margery went on his expedition, sent up the Yang-tse-kiang River to penetrate to Tibet. He got to the south-west corner of China (being the first European, unless it might be a Romish missionary in disguise, who had penetrated there). One day he went into a town in that province, walked to the town-hall, and scanned the notices on the door. He was dressed as a native, and spoke the Chinese language perfectly, so that he attracted no attention. Amongst other notices, he found there an edict from the chief mandarin of the place warning the people to have nothing to do with the religion of the white devils. He was a little puzzled how the religion of "the white devils" should trouble them there, inasmuch as he was pretty well satisfied that he was the first "white devil" who had ever got there. Well, he sauntered on musing, and he came to a bookseller's shop, and examined the contents, and talked to the bookseller, and found that he was doing a brisk trade in the sale of home-printed Chinese Gospels. He said that the Mohammedans had warned the people against the religion of the white devils, and so the people wanted to know what that religion was: thus there arose a brisk demand for the book! "Fifty years ago," says the Canon, "a clerical jester talked of the noble missionary Morrison, as 'that well-meaning old gentleman who had sat knocking at the door of China for forty years, and nobody had the good manners to say, 'Walk into China, Dr. Morrison." Methinks Dr. Morrison has walked into China, and to some purpose." Thus God uses very unexpected means to circulate His book. And how does He make it work? Take the following example from Madagascar. Rafaravairy, a noble Malagasy woman, was led to believe in Christ just through hearing a short portion of the Divine Word. It so happened that she and her husband were desirous of getting a new sampy or household god. For this purpose they went to the idol-maker at the outskirt of the forest. It was afternoon when they arrived; and the idol-maker, after finding a suitable tree for his purpose, requested them to stay over the night. They did so, and with part of the waste wood the rice was cooked for the evening meal, and as the night came on they were glad to warm themselves at the fire replenished from the chips and refuse of the tree to be made into a god. On the following day the idol was finished, and with much satisfaction they took it home. But it happened that a short time afterwards one of their friends, who was a Christian man, called to see them, and read to them a passage from the Book of Isaiah, which he carried with him; and remarkable to say, he read that striking passage in the 44th chapter describing the folly of idolatry, how with one part of a piece of wood men cook their food and warm themselves, and with the rest they make a graven image, bow down to it, and say, "Deliver me, for thou art my god." Rafaravairy and her husband listened with astonishment to these words. Why," they exclaimed, "this book of yours exactly describes what we were doing a few days ago. We did just as the book says. It seems to know all about us." And so it led them to inquire into the religion of that book, and eventually caused Ra faravàiry to become one of a heroic band of native Christians, the fame of whose faithfulness unto death has filled the world. Such was the power of a few verses of God's Word.

Take another instance, also from Madagascar. Some time after the Christian missionaries had been banished from the island by the persecuting queen, a man called Ràinivélo chanced to be walking through the capital city, and noticed a piece of printed paper lying on the road-side. He took it up, and read it as he went on, and soon became deeply interested in its contents. It was about half a leaf, torn from the Book of Psalms, probably from one of the Bibles destroyed by the queen's order. It was one of those passages that speak of the majesty and goodness and mercy of God. The words powerfully impressed his mind; and he felt convinced that Jehovah, the God spoken of there, was the true God. He resolved to find out something more about the religion which he knew was connected with this book,.and with some difficulty got some of his Christian acquaintances to lend him a Testament. This he diligently read, and in a very gradual way the light broke in upon his soul. He just felt this: this Jesus Christ, here spoken of, is the Saviour, and He will save me. He is the Lord and Master, and I must serve Him. And so he began to serve the Lord Christ from that day, and has served Him faithfully ever since. And let it be remembered, it was no easy matter then to serve Christ. It involved trial, loss, suffering, and perhaps death. He escaped this last, but he suffered much for Christ's sake during those weary years. He was soon recog.

nized by his earnestness and knowledge of the Scriptures, as a teacher and leader among his persecuted fellow-Christians. And when the darkness passed away, and the time of freedom came again, he was chosen as one of the pastors of a native church. When, after that, the idols were destroyed, he was sent by the sovereign to burn the Malagasy Esculapius, the idol Raniahavaly. Few men are held in greater honour and esteem to this hour.

RELIGIOUS QUESTIONS IN SCOTLAND.

THIS time last year we explained the important questions that had been before the public mind in Scotland for a considerable while, and that were then agitating the high courts of the three principal Presbyterian churches, questions respecting the Bible, respecting the doctrines of the Confession of Faith, and respecting the terms in which subscription to that Confession should be required of church office-bearers. Matters are not substantially changed since then;-further than that the United Presbyterian Church has finally resolved on adding to her formula several important explanations (which some evidently receive as modifications) of her Confession as to various points of what is commonly called the Calvinistic system, but has at the same time resolved to exercise discipline against a minister who denies the eternal punishment of sin; that the Established Church has by a majority declined to allow her lay elders to sign the Confession in terms that would convert it into a mere collection of articles of peace; and that the Free Church has virtually resolved on the judicial suspension of Professor Robertson Smith, on account of his views as affecting Bible inspiration, from all his ministerial and professorial functions, in preparation for a final judgment in next May. This last step of the Free Church Assembly has however been taken by the narrowest possible majority, in a very full house; there was an almost equal minority, who voted for conference with Professor Smith during the year, in the hope of eliciting such explanations or obtaining such modifications of his views, as might warrant lenient dealing. It is exceedingly difficult and we are at present quite unable to say, in what proportions this large minority is made up of three distinct elements; viz. of ministers and elders who sympathize in some though not in all of Professor Smith's unsettling views; of ministers and elders who, without doing so, think the terms of the Confession of Faith are not expressly condemnatory of those views, and reckon it an interference with liberty to turn inferences from the Confession into conditions of office; and of those who, while neither sympathizing with the professor's views, nor doubting that the Confession condemns them, still think that all Scriptural efforts to induce a change in his opinions have not yet been sufficiently tried, and hope that he may, on deeper consideration, see his way to modify them. We have heard that each of these views exists among the minority, but have no means of judging of their respective numerical strength. When we add that a number of the leading men in the majority have declared that they have not abandoned the intention of conferring with Professor Smith, nor the hope that he will be influenced by the solemn circumstances of his position to reconsiler his opinions, it is evident that any attempt at the present stage to predict the issue of the case would be precarious. But there is deep anxiety in the Free Church and in all the churches. On the one hand, many thoroughly orthodox inen, who have practically to do with church affairs, are perplexed how to draw the safe line between liberty and authority; and on the other hand, many Christians throughout the land have had their peace of soul disturbed by hearing things of which they had been firmly assured, called in question, and they tremble lest the church should sacrifice truth to the spirit of the age. But through how many seasons of darkness has the church been guided by her Divine Head! And He neither slumbers nor sleeps.

OUR LONDON CORRESPONDENT.

THE FOREIGN MISSION SOCIETIES.

THE most important of the May meetings for Home and Foreign Christian work are now over. Considering the longcontinued commercial depression, the deficiency in the funds of

the various institutions has on the whole been wonderfully small, and there is great cause to thank God and take courage. Although by far the greater number of the meetings have had reference to Home work, I shall at present notice chiefly a few things connected with the preaching of the gospel to the heathen abroad. Thirteen societies having this object have their headquarters in London; and their annual meetings and reports do important service. We still hear occasional sneers at "the platitudes of the Exeter Hall platform;" but even if platitudesthat is, commonly allowed truths-are spoken there, we are sure that not a few such truths require to be reiterated; and that while no truth is more universally admitted by all who love the Lord Jesus Christ than the duty of preaching the gospel to every creature, there is none that needs to be more constantly kept before Christians. Now in a very effectual way these annual meetings do this, not only reminding us of the Master's great command, but showing us how vast the field is, how plenteous the harvest, and how very very few the labourers are-how little man has done, and yet how marvellously God has blessed that little. Many seem still to entertain a suspicion that we are spending more on missions to the heathen than we ought, considering the state of matters at home. But how far is this from being the case! The half-million of pounds sterling raised yearly by the thirteen Foreign Mission Societies do not form a tenth of what is raised for Home purposes by the churches; and I suppose the disparity of ministers in the Home and Foreign field is much in the same proportion. Take London. There are at work among its population of four millions, say 650 clergymen of the Church of England and about 680 evangelical ministers of the Nonconformist churches, besides the large number of city missionaries, Bible-women, evangelists, open-air preachers, and individual workers-far from being too many; for even if the clergymen of the Established Church and all other Evangelical ministers were to divide the population among them, they would have each 3000 souls to watch over; whereas we know that the work is not at all divided proportionally, and that in fact we need more labourers for the Home portion of the field. But what would be a fair proportion of labourers in the foreign department of the one field, which all belongs to our Master? May we not say that a third of all the ministers of the gospel should be found in the "regions beyond?" Some would say even, that for every minister at home we should have also a missionary abroad. But we think that one missionary abroad for every two men at home would be the due proportion; for we need more than one man "to hold the rope" (to use Carey's illustration). When the Reubenites, Gadites, and the half of Manasseh received their inheritance in the rich pasture-lands of Gilead and Bashan, on condition that they would go up before the rest fully armed, and be in the van in all the fighting until Canaan was subdued, 40,000 out of their 108,250 men capable of bearing arms went up to fulfil this condition; and during the seven years of the war this contingent (not necessarily always composed of the same men) was kept up at its full strength. This was more than a third of the whole; and not till the land was won for Israel did Joshua dismiss the 40,000 of the two tribes and a half to their own heritage with words of warm commendation. When will the churches send forth a like proportion of able-bodied soldiers of Christ to the work of subduing the world? Some have already begun to act on the rule, that each able home congregation should support one missionary in the foreign field, to be in constant communication with themselves, and whom they can regard as really supplying their lack of personal service among the heathen. There must be many congregations in all our churches quite able to do this.

CONFERENCES AMONG MINISTERS.

Among tokens for good that give promise of brighter days to come, one is the longing desire which of late has been manifesting itself in various ways among ministers of various denominations, to come together for prayer and conference in reference both to their own spiritual work and to the life of their congregations. Tired of merely ecclesiastical questions (however necessary and important in their own place), and having no wish to contend about points in which they differ, they long to have brotherly intercourse and mutual outpourings of heart as to the prosperity of God's work in their hands, along with prayer, and supplication, and thanksgiving. Called by peculiar circumstances to have personal intercourse with a large number of ministers, we are able to speak with great confidence on the part of this wide-spread desire, and to augur much good as its practical welcome. Indeed steps have already been taken which may lead to

The Post-Exilian Prophets; by Marcus Dods, D.D. (Edinburgh: T. & T. Clark).-No intelligent person who takes up this small book-one of a series of handbooks for Bible-classes by different authors, in course of being issued by the enterprising publishers-can fail to be struck by the evidence it gives of extensive and accurate scholarship, and of philosophic thoughtfulness; as no Bible student can fail to appreciate the interesting and suggestive character of its contents. It is a commentary on the three prophets Haggai, Zechariah, and Malachi, in the form of critical and explanatory notes, preceded by an introduction on the history and functions of the prophetic office in Israel, and on the general nature, mode, and interpretation of prophecy. In this introduction, as well as in the exegetical notes, there is condensed an amount of reading and thinking, which most other men would have held to warrant a very large volume indeed to state and to illustrate. This is not the place to enter on a minute examination of the correctness of the author's views as to the nature and mode of God's revelations to the prophetsviews which of necessity carry consequences in the interpretation of the prophecies; but we are compelled to differ from them in part. The author not only holds (what every Bible student will concur in) that the prophets did not always pre- | dict future events, but were men sent with messages of whatever kind from God to men; he holds also that the Divine messages grew up in the prophets' own thoughts (by the influence of God's Spirit) in a manner ordinarily indistinguishable from that in which their other thoughts arose, and differed only in this that they were, and that the prophets themselves felt that they were, Dirine truths, which they must speak to those with whom they had to do, for instruction, warning, or consolation. Growing out of present circumstances and of the prophets' own religious experience, and spoken to the people then alive for their present moral and religious use, the references contained in them to the future were (he holds) but warnings and promises drawn from the general principles of God's government, as far as needful to train the people of Israel for the coming of the great King and Deliverer. The author admits, indeed, that there were particular predictions, requiring Divine foreknowledge; but he thinks these were few. He shows well, however, that there were certain general expectations among the prophets of Israel;namely, an expectation of the universal extension of the worship of the true God throughout the world, of the spiritualization of that worship, and of the accomplishment of these things through a personal Deliverer, "with whom as time went on they somehow connected the idea of suffering"-expectations of which the actual fulfilment in Christ has high evidential value. We cannot here

argue the matter at length; but we must state our conviction that while these views both as to the mode and the nature of prophecy contain important truth, they are defective. We know the author will not admit the consequences we draw; but it does seem to us that the opinion that God's revelations to the prophets grew up just like other thoughts in their own minds must, first, tend to obliterate the important distinction between objective revelation and subjective inspiration, and, secondly, to imperil that between inspiration and the ordinary operation of the Divine Spirit of grace in the hearts of believing men. And while agreeing with our author that the evidential value of some predictions has been unwisely pressed by some Christian apologists beyond the point where infidels can be logically compelled to follow them, we think he has hardly given sufficient prominence to the fact that Christians have abundant evidence, in many cases of which unbelievers cannot yet feel the force, both of the Divine foreknowledge in particular predictions, and of the Divine faithfulness in their fulfilment. Finally, -for we cannot dwell longer on the enticing theme,-while we agree with him that the Old Testament predictions that are most important for apologetic purposes are the general ones, such as those above mentioned, he has in our opinion signally underrated the value of some of these. To say that the prophets "came somehow to connect the idea of the personal suffering of the Deliverer with the establishment of the kingdom of God on earth," is to our minds greatly to understate and undervalue the facts of the case; and we hope that the author will on further consideration feel that his theory of the growing up of prophecy in the prophets' minds fails here utterly to meet the facts. Writing as we do in full knowledge of the longcontinued attempts of Jews and their modern imitators to refer the fifty-third chapter of Isaiah to some other or others than the Messiah, we have the deep conviction that those attempts have proved a complete failure. We think it can be proved that for the mysterious "somehow," by which our author virtually declines to account for the growing up in the prophets' minds of the specific expectation of a suffering Messiah, he ought to substitute an express revelation by God to the prophets; and to show that the fact revealed to them was not merely that Messiah should suffer, but that what the propitiatory sacrifices were externally and in type to Israel after the flesh, that, and far more than that, the Deliverer and Leader of the restored Israel of God was to be to them and to the whole believing world spiritually and in antitypical reality. But we must not continue.

The Heavenly Vision; and Moses and Balaam; by Rev. W. Graham, D.D., Liverpool (London: Hodder & Stoughton).—These two sermons, preached in a brother's pulpit on occasion of the death of that brother's wife, are very striking. Their style is beautiful and elevated, their thoughts are valuable, and their appeals to the conscience are impressive.

The Christian at Home; by the Rev. J. Nisbet Wallace (Edinburgh: MacNiven & Wallace).-This is a useful manual, containing a brief exposition of the principal family relationships, and what they ought to be. The Christian husband and wife, the Christian father and child, the Christian master and servant, are successively depicted, and their duties as well as privileges simply illustrated in a scriptural manner.

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