New Theory of Vision." After him, comes David Hume, who has expounded the principles of universal scepticism with more ability, and carried them out more fearlessly and consistently, than any other writer. We refer not so much to his "Essays," as to his early "Treatise of Human Nature." The task which Reid set himself was the demolition of scepticism--the less-developed scepticism of Berkeley, the fullblown scepticism of Hume. In order to bring this about, he was obliged to undertake the correction of certain mistakes of Locke, which had given occasion to the more serious errors of his successors. This complete task was well accomplished by Dr. Reid. He was gifted with a remarkable facility in accurate observation and analysis of mental phenomena, his works laid a solid foundation for the science of mind, and continue to this day the best introduction to the study in the English language.

After Reid on the "Active Powers," the student should proceed to "Butler's Three Sermons on Human Nature," and then to Cudworth's "Treatise Concerning Eternal and Immutable Morality," which will complete a course of Moral Philosophy as excellent as short.

From the intimate relation of the science of mind to philosophy properly so called, it has inevitably arisen, that, to a very large extent, the authors named above have treated of the latter in conjunction with the former. If, however, the student should desire a further excursion into metaphysical regions, and to make some acquaintance with German speculation, he should read the second edition of "Morell's History of Modern Philosophy." But if he knows German, it will be more advantageous in regard to precision and clearness, to learn what are the original terms employed by these philosophers, since they are incapable of satisfactory translation. This he may do by the aid of "Historische Entwickelung der speculativen Philosophie, von Kant bis Hegel," by Dr. H. M. Chalybaeus.

We do not, however, recommend the student to lose himself in German sepeculation until he has formed the better

acquaintance of that philosopher whose writings have ever been regarded as the most congruous with Christian doctrine-we mean Plato. And inasmuch as there is no good English translation of his "Dialogues," there is nothing left for the sufficiently eager student but bravely to gird himself for the original. Not that we seriously advise him to complete the study of Plato before addressing himself to the Scriptures. A few of the "Dialogues" will suffice to put him in possession of the manner, and to enable him to draw in the spirit of Plato. Let him begin with the "Phaedrus," and proceed to the "Lysis" and the "Symposium." Then let him take the "Gorgias," the "Theaetetus," and the "Republic." The Socratic trilogy, consisting of the "Apology," the "Crito,', and the "Phaedo," must not be omitted. The best Introduction to the 66 Dialogues" of Plato which we have met with in English, is by Professor Sewell. It is, however, only an excellent fragment. The Introductions to the particular "Dialogues" in Stalbaum's edition are inestimable.

Logic will have already been treated of to some extent in certain of the above "Dialogues;" yet the student will not be able to dispense with Whately, after whom he should proceed to John Stuart Mill. Since, however, the practice of logic is quite as important as the theory, we would strenously urge him to the discipline in deduction which is afforded by "Euclid's Geometry," and by the "Elements of Algebra." But above all we recommend, and even as indispensable, the study of language, as it involves precisely the same mental processes of accurate observation, analysis and classification, which are to be used in theology. The science of language is the highest branch of Natural History, since it deals with the border land of mind and body, where their intercourse is the closest and their mutual influence the greatest. The mental processes which are used in chymistry or botany, are a good preliminary discipline for the theologian, since his science is not exact and demonstrative, but deals with facts which are the statements of authority. But these very processes are

involved in the science of language, and are here even more delicate and are employed on a choicer material.

Taking it for granted that the student's attention will be directed to Latin and Greek, we counsel him to join Hebrew therewith. He will thus not only be employed with facts, which, from their primitive simplicity and their admirable illustration of the laws of language, are extremely interesting to the philologist, but he will also be making a direct preparation for that thorough knowledge of the Scriptures which characterizes the true divine.

The Christian Year.

BY A CLERGYMAN.

The Third Sunday after Trinity.

"Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."-Luke xv. 10.

Unconscious

This man receiveth sinners and eateth with them. praise is sometimes drawn from the lips of enemies. The Pharisees and Scribes complained of the Lord's kindness to sinners, not knowing that they were sinners themselves. Because they were not gross and scandalous offenders, they thought that they were righteous. They resented the Lord's care for publicans as an affront to themselves. The three parables which this chapter contains constitute His reply to their objurgation. He condescends to justify Himself by showing that He acts in harmony with the best feelings of men, and with the principles of Heaven. Thus that which they charge on Him as a fault was His greatest glory. It is so still. Even now we have no higher thing to say of Christ than this:-This man receiveth sinners.

These three parables are all intended to set forth one truth; which is, that the vexation occasioned by loss and the joy of

recovery, are immeasurably greater than the calm satisfaction of undisturbed possession. The shepherd forgot his ninetynine sheep in seeking the one which was lost. The woman heeded not her nine safe pieces of silver, but was troubled about the one which was missing. The father's grief after the son that was gone was greater than his satisfaction with him that remained at home. And the joy of recovery in each of these cases is proportionate to the sorrow and vexation which it supersedes. How true this is to human nature we all know; and our Lord Jesus intends to teach us that it is as true in heaven as on earth.

Each of the parables illustrates the point in a manner somewhat different from the others. In the first, the sinner is a silly sheep, ignorant of his own welfare, stupidly going astray, and only restored by the anxious search of the shepherd. In the second, he is a piece of money, to recover which no pains must be spared. In the third, the representation is the most touching of all. If a shepherd grieves over a wandering sheep, how much more shall a father after his lost son! In the tenderness of the human father we see a faint representation of the tenderness of God. If a man rejoices over his recovered son, how much more shall our Heavenly Father over the return of the penitent!

There is joy in the presence the of angels of God over one sinner that repenteth. How different the occasions of joy on earth and in heaven! The most prominent joy amongst men is on account of what contributes to their own frivolous gratification, or favors their interest, or vain-glory, or self-indulgence. The most prominent joy of heaven is unselfish; it has reference to earth, it is occasioned by the repentance of a sinner. This fact proves the superiority of angels to men.

It proves the superiority of their character.

Concerning angels we learn but little from Holy Scripture. We know that they are higher than we, that they have physical and intellectual superiority. But perhaps this passage throws more light than any other on their character. If you know what are a man's predilections, the occasions of his chief

pleasures, you cannot be ignorant of the man. Now, although few particulars are uncovered concerning angels, yet we know the occasion of their mightiest joy, and this gives us the key to their character, and discloses the secret of their lives.

It is their piety which makes them rejoice, for the sinner's repentance gives glory to God. Their benevolence also makes them rejoice, for the sinner's repentance ensures his restoration to peace, and is a pledge of his highest happiness.

Their joy over the sinner's repentance proves the superiority of their knowledge. Things which are secrets on earth are notorious in heaven. The repentance of a sinner is for this world often an obscure event. It begins in secret, and often excites but little attention afterwards. But it is known in heaven from the very first. Nathanael kneels under the fig tree, and prays and weeps. The stream of life, of commerce, politics and pleasure, rolls on at a distance unaffected. He is unseen of men but not of angels. They are invisibly present, and note the transaction, and "there is joy in heaven."

The joy of angels over a sinner's repentance is partly a re-action. They were in deep and anxious grief on his account before. Sin is to them a stupendous and unspeakable evil, a foul blot on the beauty of the creation, a contradiction against God, and the ruin of man. They bewailed the entrance of it into the world; they have bewailed the progress of it, and the dominion of it over every individual transgressor. But when repentance comes, sin receives the death-blow. In proportion, therefore, to their former sorrow, is their present joy. The greater the sin repented of and forgiven, and the more complete the repentance, the greater and fuller is their joy.

The blot is now wiped away, God is reconciled, and a soul is saved.

The joy of the angels at a sinner's repentance is, perhaps, sometimes mutual congratulation at the success of their endeavors. We know that good men often benefit us by their suggestions, their examples, their prayers, and their mysterious influence, which wins us over into the right way. We know, also, that evil angels have power to tempt us, and that we, too