cause the conjugal estate is not now what it was at the first, but at best a comparatively degraded, and far less happy condition, that therefore, it is not now the state most conducive to human well-being, for experience proves the contrary, and compels us to dismiss as worthless the vain theories, which during the lapse of centuries so unhappily directed, to a considerable extent, the practice of the nominal church. Marriage is still not only honorable in all, (Heb. xiii. 4.) but in spite of its many imperfections and trials, the condition which is on the whole most conducive to spiritual as well as temporal well-being. Nor does this assertion militate against the views which the Apostle Paul appears to entertain, in regard to the peculiar sanctity, and therefore desireableness, of the single life, (1 Cor. vii. 32-35; 3840.), for it is evident from the whole of the context, that he is recommending the single life, not as a condition to be embraced at the option of the individual, by all spiritual persons indifferently, but with the narrowest and closest restrictions he proposes it to those only who had received from God, that same gift of purity which our first parents possessed. 1 Cor. vii. 7-9, 37. To no others does he commend celibacy, but on the contrary marriage, as the proper and legitimate remedy for that corruption of nature which now works in Adam's fallen children. But here it may be asked, if the conjugal life was most favorable to the developement of Adam's moral nature, when he was without sin, (which we have before supposed on the authority of the scripture was the case,) why did not the Apostle Paul conceive it to be the most favorable condition, for those believers also, who, like their first father, needed not marriage as

the remedy for their incontinence? And it may be answered, that the Apostle himself assigns the reason; viz., that of "the present distress," (verses 25, 26.), so that in reply to our further interrogation, we may imagine him thus addressing us :-"the well being of the church generally, will be best promoted by its members embracing the married life, for the gift of a perfect continence is not imparted by God to all His children; on the contrary, He suffers the greater number to experience the humiliation of those fleshly lusts, which are now a part of the sad inheritance of sin. But in regard to that portion of the church who have received the gift of a perfect continence from their Creator, although it is true, that even for these the married life would be eminently useful, so far as the developement and perfection of their individual characters is concerned, "the present distress" or exigencies of the church make it expedient, that these persons should devote themselves without distraction to the work of the Lord. Nor need it be feared, that when the single life is embraced solely in connexion with the gift of God, and on spiritual grounds, that the individual character will materially suffer in consequence. The grace of God will surely prevent this, and will enable the faithful disciple to realize a becoming sympathy with all his brethren, so that although personally unconscious of the ties of the husband and the father, he will yet know how to rejoice with them that do rejoice, and to weep with them that weep; the domestic affections of the heart will not be strangers to him; like his divine Master, he will, if bidden to a marriage, appear amongst the guests, and manifest his good will to all, (John ii. 1-11.), like Jesus, he

will take the little children in his arms to bless them,

feeling that he too is a father.

But whilst, taking the scripture for our only guide,

we are compelled to admit, and rejoicingly and thankfully admit, what some would fain deny, that there is a gift of God given to some of his children, in virtue of which they may advantageously minister in the church without the distraction of domestic cares, we must on the other hand unceasingly protest against that doctrine of devils, (1 Tim. iv. 1—5.) which casts reproach upon the conjugal life, and which suggests to those who have no such gift of a perfect continence, that they too ought to possess it, in this way teaching them to blaspheme that Spirit of God, who divides severally to each man according to his own will. And also as errors apparently obsolete are ever ready to spring up anew in the church of God, (no experience, as it would seem, being sufficient to deter us from a repetition of former follies) we must be constantly prepared to repel the dangerous delusion connected with the false idea, that there is in itself, or in the sight of God, any superior holiness in the single above the married life. The great Apostle of the Gentiles cannot, by any wresting of his doctrine, be made to favor, even seemingly, so monstrous a proposition. But yet it is one that was dear to the church, and even to some apparently of her really holy children, through many a lengthened period. To such it appeared, that there was a real intrinsic holiness in the single life, a real pollution in the conjugal life. They did not discriminate between the gift of continence, and the gift of a pure heart; they knew not, or forgot, that he who possessed the former gift, might be destitute

of other far more precious graces of the Spirit, yea, even of that purity of heart without which none can see God; while he who possessed it not, might be endowed with other gifts of the Holy Ghost, by means of which he too would be enabled to glorify God, and to serve the generation amongst whom he was called upon to labour.

THE HIGHLAND EAGLE.

DEAR MADAM,

CIRCUMSTANCES have of late, recalled the following fact to my remembrance, which was communicated to me by a devoted young minister of the Church of Scotland, since departed to his rest. And as nought can be deemed uninteresting, which tends to explain the imagery of God's word, you may perhaps feel disposed to give it a corner in your Christian Lady's Magazine.

In a Highland parish, where a friend of this clergyman resided, an Eagle one day fell down at the door of a cottage, quite exhausted, and apparently half dead. It was a very old bird, and some of the children laid it beside the fire to die. The poor thing, however, did not die. It took no food for

several days, seemed in great pain-lost all its feathers-its claws-and lastly, as if to complete its misery-its beak fell off. The family were very kind to the poor Eagle, they nursed it with great care, and to their surprise saw a new beak, in the place of the old one. New feathers began to cover its bodynew claws appeared-and the whole creature seemed changed into a young full-grown bird; which one day flew out of the door and left its benefactors. Does not this throw light upon Psalm ciii. 5. "Who satisfieth thy mouth with good things: so that thy youth is renewed like the Eagle." I confess I never understood this passage of Scripture before, and now never hear it, nor read it, without thinking of my departed friend's HIGHLAND EAGLE.

V.

ROMANS XI.

IT is necessary to examine the eleventh chapter of the Epistle to the Romans with great attention; some of us have been in the habit of making a full stop after these words, "And so all Israel shall be saved." While in fact, the sense runs on without any check or pause. It is distinctly stated, that so all Israel shall be saved as it is written " in a particular part of the Scripture which is quoted,-Isaiah lix. 19-21.— Rev. A. Dallas.

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