shall, for his own mercy's sake, have my understanding enlightened in reference to sin, &c.

Dear Sir, am I right? I know there are some who say "the first duty of the sinner is to come to Christ, for the Spirit is promised only to those who believe." And others, "that the sinner must first feel himself to be deserving of hell, before he may believe in Jesus." This last statement seems sometimes to take from me all hope, but if the first of these views be right, then, indeed, are the promises abovementioned precious; and the prayer of my soul is, "Help thou my unbelief!" Then may I go to Jesus at once, confessing my ignorance and darkness of mind, believing that He will give me light? Do I ask too much in requesting your opinion in reference to this important subject. I remain, dear Sir,

Your's respectfully,

CONSTANCE.

We think there can be no doubt that it is the duty of "Constance" to go at once to Jesus. Setting altogether aside the conflicting opinions of men, let her take the Saviour at His own word—" Come unto me all ye that labor and are heavy laden, and I will give you rest."

Although, in our former answer to this correspondent, we recommended a prayerful study of the Scriptures as calculated under the teaching of the Holy Spirit, to lead her to a proper sense of her own sins, and of the necessity of an Almighty Saviour; we by no means intended to set any limit to God's mode of working. Though unquestionably true that none can pray aright unless enlightened by the Holy Ghost as to their own state, and the work, character, and offices of the great Intercessor and Advocate; we believe that such enlightenment comes oftentimes spontaneously and immediately to the soul while prostrated in sorrow and humility before the throne of grace. As in the miracles wrought by our blessed Lord upon earth, there was no preliminary practice—no searching for the best mode of putting forth a dead limb, or unsealing a blind eye, or rising from a couch of utter prostration and infirmity; so in the healing of the soul, there need be nothing else than a looking to the Great Physician who not only gives salvation itself, but the light and conviction which are so necessary to its due appreciation.

Coming of the Kingdom.

DEAR SIR,-Will you kindly answer the following query?

Whether Matt. xvi. 28, refers to the kingdom of God as coming in the Gospel dispensation and the outpouring of the Holy Spirit ; or to the great day of God, when Christ himself shall come to judge the world. I remain, dear Sir,

Your's &c.,

WINTONIA.

This text would not be true if applied to the general judgment: it must therefore refer to some other period.

The Son of Man might be said to come with power into His kingdom when He gave such evident tokens of His right to reign, as introduced the Gospel dispensation; thus confounding those who had been ashamed of Him, and asserting His Divine Majesty.

Various Enquiries.

SIR, I have been much interested in some of your replies to the enquiries of correspondents, and shall take it kind if you, or one of your correspondents, will reply to the following.

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1. Is the common interpretation of the expression, the almond tree shall flourish,” (Ecclesiastes xii. 5,) the correct one; namely, understanding it to refer to the grey hairs of age? Or is the fact, that the blossoms of the almond are usually rose-colored, and never white, (as asserted by some writers,) a sufficient objection to it? and must we adopt such a rendering as that of Gesenius, "the almond fruit shall be despised," implying that the old man has no relish for it, however delicious the nut may be to the healthful youth?

2. Does the expression," the valley of the shadow of death," (Psalm xxiii. 4,) refer to death, or to a dark season in the Christian life? Was there a valley in Palestine, or more than one, bearing this name? 3. Is the promise, "To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it," (Revelation ii. 17,) to be illustrated by heathen customs, as is commonly done, or (with Professor Stuart) solely by reference to the temple at Jerusalem ?

4. When the fruit of the vine is said to be eaten, as in the following

texts, "Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?” (1 Corinthians ix. 7 :) "buy and eat, yea, come, buy wine and milk." (Isaiah lv. 1.) What is the article referred to? Are grapes referred to which could not conveniently be had for common use unless during four months of the year; or as milk is to be understood of its preparations (as butter or cheese,) are raisins, (the dried grape, uva oassa,) honey (syrup) of grapes, or grape-cake, that which is alluded to?

5. Why are some names found in the Old Testament, omitted by Matthew in his genealogy of Jesus Christ? (Matthew i. 1-17.) A reply to the above in your next number will oblige a youthful reader. J. W.

1. We think the first of these interpretations the best. Calmet says the Almond tree of Judea has white blossoms, but it is not necessary to reject this rendering if the fact be otherwise. We have often been struck with the aptness of the simile, when noticing the thin white hairs of a hale, fresh-coloured, old man, the rosy tint of whose skin, through its scanty covering, has exactly the appearance of the pale pink blossoms of the almond

tree.

2. We think the expression "valley of the shadow of death" refers to any "dark season in the Christian's life," and therefore, eminently, to the approach of death itself. The expression might have applied primarily to some real locality.

3. We think the allusion is to a well-known custom among the Greeks of giving a white stone in token of absolution. St. John, is writing to the church at Pergamos, in which place there stood a magnificent Greek temple; so that the allusion would be well understood there. The "hidden manna" and the " new name" we believe to be typical of spiritual privileges and blessings. 4. The term "eat" is not critically employed; and may refer to any kind of nourishment, whether solid or fluid.

5. "In perusing the Hebrew genealogies, it is necessary to remember that the terms, father, son, begat, begotten, which are of such frequent occurrence, do not always denote immediate descent, but extend to any distant progenitor.”—Horne iv. 58.

POETRY.

563

THE INFANT'S FUNERAL.

MAIDENS haste, the dead await ye, resting in this darkened room-
Come, yet look on this fair infant, ere ye bear her to the tomb;
See how lightly death hath touched her, and the finger of decay!
Only by her fixed beauty, do we learn that life's away.

Here a mother's love hath lingered, she hath decked this coffin-bed,
And with cunning art hath mingled life-like emblems with the dead;
See the downy pillow shading, as in health, her dimpled face,
And those tiny hands seem nestling still in their accustomed place.

'Neath that cap, whose lacy richness, cannot the fair brow conceal,
Little locks of silk-like texture, softly-gleaming, yet will steal;
And that robe of fairest beauty, rich in folds of snowy hue,
Though all else it covers amply, leaves the wax-like hands to view.

Flowers of rarest form and beauty, are upon the loved-one strown,
Filling the calm air around them with a fragrance all their own;
All is bright and fair about her, we can gaze, nor sigh, nor weep;
Death itself in this dear infant, e'en more lovely looks than sleep.

See yon sunbeam gently stealing, timid messenger of love,
Now upon the dead it lingers, type of brighter worlds above;
Disregard not its sweet mission-learn though all should fail you here,
There are higher joys eternal, in a brighter, better sphere.

Parents, weep! but not despairing, think how glorious is the rest,
Where the spirit of your darling now rejoices with the blest;
Think of Him who loved young children, could we now his kingdom see,
Hear him as he kindly whispers, "Happy spirit, come to Me!"

Gaze, young mourners, mute and thoughtful, gaze upon that placid face,
Is there one who does not envy her young spirit's resting place?
Let yours be no passing feeling, life admits of no delay,
Therefore, while the Spirit's speaking, answer-while 'tis called TO-DAY.

Now, your last farewell is taken, let your tears in freedom flow,
They will wake the saddened feeling, not the bitterness of woe;
Maidens, take the youthful sleeper, meekly bending, veil the head,
And with timid steps and reverence, gently bear the much-loved dead.

Weep-for tears are meet and proper, fitting tribute to the young,
While sweet memories and feelings cling around your heart and tongue,
Silent, commune with your Maker, in subjection to his will,
Praying till each earthly passion, by His power is calm and still.

Slowly in the hallowed grave, gently lay the dead to rest,
And while words of life are read, hope should animate each breast,
Knowing that a voice will come, echoed by earth, sea, and skies,
When triumphant from the tomb, all the dead in Christ shall rise.
H. D. H.

"HE CARETH FOR YOU."

BLESSED Saviour, hear our prayer!
Deign to make our wants thy care;
Thou hast said, who come to thee,
Never shall rejected be.

When our hearts were dead and cold,
When we wandered from thy fold;
Though we long neglected prayer,
Still thou mad'st our wants thy care.

Now we know a Saviour's worth,
Now our souls are dead to earth;
In that love we feel a share,
Still it makes our wants its care.

Thine be all the praise alone,
Thou didst for our sins atone,
Thou didst our offences bear,
Making thus our wants thy care.

When we reach the heavenly shore,
Where distress is known no more;
We shall ceaselessly declare,
Thou didst make our wants thy care.

H. Teape and Son, Printers, Tower Hill.

L. N.