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reading it. I saw him reading it the day before he was drowned, and I am going to keep the book in remembrance of him."

It would be easy to pursue our task, but we have revealed enough, perhaps, of the ignorance, misery, crime, and wickedness, which exist inside the houses of the metropolis, and we do

ask our readers to pray for this great city, that He who wept over Jerusalem may speedily send forth His light and truth, and reign in our midst. Then shall wondrous changes come, and the people be the saved of the Lord.

SUMMER CLOUDS.*

FOR THE YOUNG.

"IV'E been thinking, mamma, all day of what you said last night, and I can't understand how trouble and care can make us better. It seems to me that I should love God more if He would let me be always happy, than if I knew and felt that He had sent some great sorrow upon me." "Who knows best what is for our good, Jessie ?"

"God does, of course, mamma."

"And if we believe that He knows what we need, and that He is too merciful and loving to afflict us without cause, can we not take whatever He sends as a proof of His love?-can we not trust that each trial but shows His watchfulness and care over us ?"

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But I cannot see, mamma, why He should make us suffer if He loves us so; I am sure we do not like to give pain to people we care for."

"When you were a little girl, Jessie, you were sometimes punished for faults that were at the time very trifling, but which if allowed then would have grown to be very serious ones. You suffered pain at the time, and perhaps thought your papa and I very cruel; but do you love us less now, or believe that we would have punished you needlessly ?"

"O no, mamma, because I can understand that it was for my good, and that it was necessary."

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"And just so, my daughter, trials that seem too great to be borne turn out to be our greatest blessings, and we shall sooner or later recognize our Father's hand, and be strengthened in believing that He doeth all things well."

Thus the old, old mystery of early sorrow loomed like a dark cloud over the summer brightness of Jessie Grey's life, and quickened feelings of apprehension and alarm, which the sweet and placid scenery of Brockville was not able to soothe. She felt as "if something was going to happen," as she would say, and

her mirthful heart was sobered, and her gleeful spirit bound with the fetters of grief. She was already standing on the threshold of the school of sorrow, and about to be summoned to undergo the discipline of life by the severe and inexorable mentor of experience. The increasing weakness of Mrs. Grey gave more definiteness to her fears and keenness to her grief, and at length she had to bow to the painful stroke, which so many have to endure in their youth-the loss of a pure and affectionate mother. Jessie's heart aches and bleeds. She cannot interpret life, or comprehend its dark enigma. The burden is too heavy to be borne. God's love is clouded from her eyes, and joyousness and childhood flee away. But her mother's comfortable words still echo in her ears, and she begins to spell out their meaning and to understand the favourite text, often repeated with trembling voice by the dying saint," He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of His people shall He take away from off all the earth for the mouth of the Lord hath

spoken it." Her passionate grief was
soothed. The inspired strain came again
and again to her fevered spirit like a breeze
laden with balmy fragrance, and gave her
strength. The home that had lost a
mother seemed now more full of God, and
the love that once she did not understand
was now felt chastening her spirit in pa-
tience, and meekness, and grace. Jessie
Grey henceforth sees the beauty of the
words-

"I know thy burden, child; I shaped it;
For even as I laid it on, I said,

I shall be near, and while she leans on me
This burden shall be mine, not her's:
So shall I keep my child within the circling arms
Of my own love."

Is there any variety greater than that of the summer clouds? Each appears like its fellow to many, yet the artists eye beholds an infinite diversity of form and

* Jessie Grey; or the Discipline of Life. Katie Johnstone's Cross.
Edinburgh: William Oliphant & Co.

The Blessed Sacrament of the Lord's Supper.

colour in the numerous airy tenants of the sky. Some cling like a garment to the far extending valleys; a heavy, level, white mist, waiting only to be driven away by the heat of the sun; others soar aloft and form colossal pyramids not fearing in the least its fiery force. So the sorrows of youth differ. Jessie Grey and Katie Johnstone are disciples in the same school of affliction, and learn similar lessons from the same teacher, but from different books. There is a cross for both, but the wood is not from the same tree in each case. Katie Johnstone is a lovely and industrious Canadian girl, of about fourteen years of age, dwelling in the little village of Lynford, painting, as girls' will, the vision of the way of life in colours soft and bright and free, and withal energetically labouring to get the first prize at Miss Fleming's

66

Academy for Young Ladies." She passes her examination, and hastens home in a somewhat pensive mood to her mother, when suddenly turning the corner of the principal street, the sleigh of the Winstanley's, driven at a rapid rate, is upon her. She is taken up very much hurt, and the doctor fears that her spine is seriously injured. This is, indeed, a great sorrow to Katie, and it takes her a long time to learn that "God never does, nor suffers to be done, but that which thou wouldst wish if thou couldst see the end of all events as well as He." But bye and bye, after many a hot tear has chased her pale cheeks, and many cheering words have been spoken to her by old Mrs. Duncan, a devout Scotch woman of the finest type, and by Helen Grey, the lovely and accomplished daughter of the Presbyterian minister of Lynford, she finds out the true secret of comfort in her

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affliction, stays herself upon her God, enjoys His perfect peace, and in the new vigour of her quickened sympathies becomes a ministering angel, conveying the choice messages of heaven's love and mercy to needy and suffering hearts. Her patient, heroic, and trustful love is revealed in the most winsome forms, and from her sick room issue streams of help and comfort to the neediest and lowest in the village. Several lives are made holier and more useful through her earnest spirit and wise words. In the midst of many alleviations of her grief provided by Him who "stayeth the rough wind in the day of the east wind," she serves her generation, calmly and sweetly bearing her long trial, and then falls on sleep and is at rest with her God.

My dear young friends, when you are called to suffer, let not your hearts be troubled, believe in God, believe also in Jesus, the man of sorrows and the comforter of those that mourn. The most precious blessings may flow from affliction if it be met and borne in a spirit of faith and Christian cheerfulness, and the saddest lot may be brightened with the favours of God's gracious providence, and an active and loving endeavour to minister to the needs of others. These two stories of Jessie Grey, and Katie Johnstone's Cross, will aid you in this endeavour. They are two of the healthiest and most attractive tales for the young that we have seen. They will brighten any day, interest every heart, and purify as well as please. Both are good, but the second is a work of signal merit, and will be read through with unflagging interest and high delight.

J. CLIFFORD.

THE BLESSED SACRAMENT ROMANISM and Protestantism are more keenly at war on the subject of the Lord's Supper than on any other of the numerous points that divide them. The dogma of an Infallible Pope, recently added, among divided counsels, to the creed of the Roman Catholics, and which seems likely to provoke serious dissensions in their midst, is but the logical crown of the edifice, which maintains the head of the Roman Church to be the dispenser of the grace by which the priest in the mass performs a greater miracle than any recorded in the annals of the life of our Lord. The stronghold of Romanism is the doctrine of the real and actual presence of Christ in the elements consecrated by the authorized priest of the church. The total denial of that doctrine. was the rallying-word of our reforming ancestors in the days of Queen Mary.

OF THE LORD'S SUPPER. They would face the most excruciating tortures, and even death itself, rather than admit that Christ was really and organically present in the consecrated bread. Thomas Tomkins was burned in Smithfield, March 6, 1555, as an obstinate heretic, persisting to the last that he "had believed, and did then believe, that in the sacrament of the altar, under the forms of bread and wine, there is not the very body and blood of our Saviour Jesus Christ in substance, but only a token and remembrance thereof; the very body and blood of Christ being only in heaven, and nowhere else." John Rodgers and Thomas Cranmer triumphed in the midst of the flames bearing a distinct and emphatic testimony to the same truth. Numbers, indeed, in those evil days sealed the doctrine with their blood.

And yet, in the face of such facts, the

Established Church of these realms is becoming more and more Romish on this critical question every day. Recently a high authority, Sir R. Phillimore, has justified the notorious Mr. Bennett, of Frome, in teaching "the real and actual presence of Christ in the elements under the form of bread and wine," and so given another illustration of the fact that it is extremely difficult to say what doctrine there is that should not be believed, or act that should not be done, which may not be believed and done within the confines of the Anglican "bulwark of Protestantism." Verily the 66 pure worship of our church is impregnated with Romish superstition;" and though the judgment of the Court of Arches is not final, yet surely it is time somebody came to the rescue. Protestantism is betrayed by its professed friends and paid servants. The citadel is mined by traitors. The Romish view of the sacraments of the Lord's supper is strenuously disseminated by the priests of the English Church, and Dr. Manning himself is not rendering more effective aid in the spread of popery than the State-endowed clergy who are silently preparing communicants for the Church of Rome.

Without question the chief remedy for this evil is the disestablishment and disendowment of the English Church, yet we also require the valuable aid afforded by such books as Mr. Biddle's, and such essays as Mr. Dale's in Ecclesia. The coming conflicts between Protestants and Romanists will gather chiefly along this line of the real presence; and the best drilled and disciplined army will carry off the prizes of victory. The blight of defeat

is sure to rest on indifference and presumption. Nothing should be left to chance. Leaders and led should alike understand their work, or we shall be surprised by a repulse at the moment we are singing the song of triumph.

In view of these facts we heartily welcome the thoroughly Protestant and nonpriestly exposition of the Lord's supper given in the effective and timely volume mentioned at the foot of this page.* Every passage in the New Testament alluding to or directly stating anything concerning this feast of love is patiently and skilfully treated. The order adopted is as follows. (1.) Mr. Biddle investigates the words anticipatory of the ordinance contained in the sixth chapter of John's gospel, and by an ingenious exegesis derives a strong witness for his main position. (2.) The threefold record of the institution of the ordinance is examined in all its bearings. The reasoning on the words, "this is my body," is very acute, and the refutation of the supposition of a "miracle," crushing. (3.) The incidental references to the prac tice of the apostles and immediate disciples of our Lord form supplementary evidence that ritualistic views of the sacrament did not obtain in the primitive church; and (4.) Paul's commentary upon the supper in his first letter to the Corinthians is conclusive, on the one hand that he knew nothing of the "real presence," and on the other that the Corinthians did not, or surely its solemn and awful force would have been brought into service in the serious rebuke administered by the apostle to them for their errors in the observance of that rite. J. CLIFFORD.

THE FRANCO-GERMAN WAR AND IMPERIALISM. WITHIN the short space of a month the face of European affairs has completely changed. The first to fight is the earliest to endure defeat. France is deeply humiliated from her centre to her circumference. Her brilliant armaments are driven back at every point, and those who thought ere this to exult as victors in the streets of Berlin are now seriously perplexed about the defences of their own beautiful capital. The knell of Napoleon booms along the boulevards of Paris, and reverberates among the hill-tops of the Vosges and the fertile fields of Chalons. The dynasty founded on deception, baptized in blood, and sustained by a succession of astute hypocrisies, goes to its own place. The last desperate throw of the conspirator against the peace of Europe has proved to be a huge mistake, and filled up the measure of his iniquity. The Lord * The Blessed Sacrament of the Lord's Supper.

of hosts surely has said, "For three transgressions" of France "and for four I will not turn away the punishment thereof;" and therefore He ceases to interpose His mercy and long suffering between the sinner and the punishment, and the latter, unobstructed, sweeps on with its overwhelming might like a resistless avalanche.

Whatever may be the future vicissitudes of this most mournful and cruel of wars; whether the French arms repair their disasters and eclipse the glory of the German victories at Woerth and Forbach by yet greater triumphs, or whether they do not; this at least is certain, that the sentence, long delayed, is now executed against French Imperialism. Whatever "may be re-established," surely that cannot regain its former footing. The radical and inherent vices of a despotic monarchy By D. Biddle. London: Williams & Norgate.

Rev. Thomas Mee, Retford.

have been brought to the front once more, and their condemnation written this time, alas in the blood of more than 50,000 Frenchmen, the unbearable shame of four disastrous defeats, the utter prostration of all directive energy, and the return of chaos to the very centre and source of French order. A condemnation more complete is scarcely necessary. France

has kept her idolized Napoleon for twenty years and lost herself. Imperialism has produced imbecility. Despotism has given birth to dwarfs. The absolute denial of any controlling share in the government to any and all save one man has, as it always will and must, though that one man may be most clever, sagacious, and bold, wrought incalculable mischief to the nation. Men are the strength of a kingdom. Imperialism eats up manhood as the grave the dead. It studies the

chemistry of bursting bombs, not the expanding life of men; invents horrible engines of slaughter, and lets citizens rot in sensualistic pleasures; manufactures guns, and trusts to them rather than to good subjects. Against its door, therefore, is to be laid the serious crime of deteriorating masses of men; and if he who degrades the life of a little child ought to have a millstone put about his neck and

277

be cast into the depths of the sea, on what scale should punishment be measured for enervating the morals and sapping the manhood of a whole people? A French writer of high position declares, “Nobody in France has studied or thought for the last twenty years." And M. E. About asks, "Have twenty years of despotism degraded all France en bloc? Has the government of the last Buonaparte succeeded beyond its wishes, and crushed the spirit of resistance in the heart of its citizens? Has he driven out all civic virtue?" The events of the last few weeks force on us an affirmative answer to these questions, though we are ready to believe that when France has passed through the baptism of fire and suffering she may, casting off the imperialism that has fettered her movements and hindered her growth, occupy a more conspicuous place, and exert a more salutary influence than she has ever done before.

May the lesson, urged with such terrible arguments, and by seas of suffering and woe, not be lost upon the nations of the earth. Imperialism is the foe of man and of God, and it must perish sooner or later, crushed by the weight of divine and eternal justice. J. CLIFFORD.

REV. THOMAS MEE, RETFORD.

THE Rev. Thomas Mee was born at Smalley, in Derbyshire, in 1816. He was blessed with pious parents, whose religious instructions and example were made a blessing to him. In early life he gave his heart to God, and was baptized at the age of twelve and a half years. He became a Sunday school teacher, and endeavoured with advancing life to make himself useful in other ways. At the age of twenty-seven he delivered his first sermon at Tag-hill, near Langley Mill. It was, I believe, through the influence and advice of the now venerable Rev. H. Hunter, of Nottingham, that Mr. Mee was led to give himself entirely to the work of the ministry. He became pastor of the church at Whittlesea in 1855; but Whittlesea not suiting the health of Mrs. Mee, he was induced to accept the pastorate of the church at Isleham, in Cambridgeshire. He removed thither in July, 1857. Ten of the best years of his life were devoted to the work of God in this village. His ministrations were acceptable to the people. He was made the instrument in the conversion of many souls. During the ten years of his residence there, more than one hundred were baptized and added to the church. He took an especial interest

in the welfare of the young. When he left the place he received a valuable testimonial as an expression of the kind affections and good wishes of the people. In the address accompanying the testimonial were the following words :-"We have, throughout your sojourn amongst us, beheld with satisfaction and delight your sincere attachment to the principles of the religion of Jesus Christ. In defence of the mysteries and sublimities of our holy faith you have used no other weapon than the Sword of the spirit, which is the word of God,' and in your intercourse with the people of your late charge you have always been free and courteous, and we beg to offer you our grateful acknowledgments for your past services, assuring you that our esteem for you as a Christian minister remains unabated."

In 1867, Mr. Mee accepted the call of the church at Retford. Here his labours, though of short duration, have been owned and blessed of God. Some now in fellowship with the church will have to thank God in time and through eternity that they have been privileged to hear the gospel from his lips. On the 17th and 18th of July of this year, the jubilee of the Sabbath school at Retford was celebrated.

The mayor of Retford presided at the meeting held in the corn exchange, and Mr. Mee read the report of the school for the last fifty years. A more than usual manifestation of Christian unity and joy was observed. A bright future seemed to be dawning. The subject of a new chapel was uppermost in the minds of many. The kind expressions of feeling and sympathy with this project evinced by the mayor, and other influential friends in Retford, greatly cheered the pastor. During the week his mind was exercised with plans for the future building. His spirits were higher than usual. On the following Lord's-day he preached three times, twice at Retford and once at Gamston. In the morning his subject was, Caleb following the Lord wholly; and in the evening his text was, "I gave her space to repent." After service he spent a short time in the house of some friends, one of whom was called to the faith of Christ and the fellowship of His church by his ministry. He retired to rest in his usual health, but after being in bed about an hour, he awoke in a struggle, roused Mrs. Mee, and said the word, "stroke," after the utterance of which he sank back in the bed and spoke no more. Consciousness departed. His breathing continued till the following Thursday, when he passed into another world. His eldest daughter, who for thirteen years has been an invalid, suffering from a spinal complaint, watched her sinking father with the anxious solicitude

of the most tender affection, scarcely leaving him from the time of his being taken ill until he ceased to breathe. This strain on her energies was too much for her delicate frame, and as a consequence, she became for a time completely prostrate from exhaustion.

Mr. Mee has left a weeping widow and nine sorrowing children to lament their irreparable loss. Five of these are de

pendent on their mother. They are deserving objects of Christian sympathy and practical help. And while we would bespeak on their behalf the assistance of sympathizing friends, we would ask them to turn their sorrowful souls towards that loving and compassionate Saviour, who said to His sorrowing disciples, "I will not leave you comfortless, I will come to you." God has promised to be a father to the fatherless and a husband to the widow. May the younger members of the family give their hearts to God, that the happiness of their father in heaven may be increased by seeing them choose the better part and walk in wisdom's ways.

On the Sunday following the funeral, a sermon, bearing on the melancholy event, was preached in the chapel at Retford, to an overflowing congregation, by the Rev. Giles Hester, of Sheffield, from 2 Thess. i. 10." When He shall come to be glorified in His saints, and to be admired in all them that believe, because our testimony among you was believed, in that day."

Brief Notices of New Books.

THE FOURTH NICENE CANON AND THE
ELECTION AND CONSECRATION OF BISHOPS.
By J. B. McClellan, M.A. London and
Cambridge: Macmillan & Co.

THE Consecration of Dr. Temple to the
bishopric of Exeter, it will be remembered,
produced no small stir in the ecclesiastical
world. Eight bishops of the province of
Canterbury protested against his consecra-
tion, and a very determined resistance, up
to a certain point, was made by the subor-
dinate clergy. The vicar of Bottisham
wrote at that time a letter to the lord
bishop of Ely with a view to show that the
consecration of Dr. Temple, though valid
by the statute law, which the presiding
bishop rightly held to override all law of
the church universal, was nevertheless
perfectly null and void according to the
ancient law of the one church. This
affirmation as to the ancient law was based
upon an interpretation of the canons of
the Councils of Nice, Antioch, and Arles.

G. H.

But the bishop presiding at the consecration, and Dr. Harold Browne, both relied on those identical documents as a justification of their share in promoting Dr. Temple to the see of Exeter. Hence Mr. McClellan, in the pamphlet before us, subjected the fourth Nicene canon, which is the leading statute on the subject, to a most thorough, learned, and exhaustive examination, critically investigating the meaning the important words of that canon bore in the age of the ancient œcumenical councils, and illustrating and confirming the same from original and more or less contemporary documents. No item of evidence is passed over, and to each one its due weight is assigned. It is proved that "a bishop, if possible, ought to be created by all the comprovincials, but if this be difficult, three should gather together, and the absent ones should consent in writing." So speak the canons of the ancient church. In the case of the

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