xxii. 29, 30; John xx. 21-23. It will be remembered that Paul, in his anxiety to prove his right to the apostleship, dwells emphatically on this distinction. See Gal. i. 11, 12,

17.

2. They were eye-witnesses of the resurrection; that is, they must have seen Christ alive after he rose from the dead, Luke xxiv. 46-48; Acts i. 21, 22. On this distinction also the apostle Paul is most emphatic. See 1 Cor. xv. 7, 8; ix. 1. 3. They were infallibly inspired, to give the doctrines and laws which should be binding on the whole church of God, down to the end of

time. In this sense is to be understood those words, John xx. 23,

"Whose soever sins ye remit," &c., and its parallel passages in Matt. xvi. 19; xviii. 18; Mark xvi. 15-18. The power to bind and loose, thus given to the apostles, must have been their power to give the determinate laws to the church of Christ, by which they still bind and loose in the church.

4. They must have the power of working miracles, 2 Cor. xii. 12.

5. They must have the power to confer the gift of tongues, and some other miraculous powers to others, 1 Cor. i. 4-7. Others could work miracles, but not confer gifts. A striking instance of this occurs in Acts viii. 14-17. Philip, a deacon of the church at Jerusalem, went down to Samaria and preached; many were converted, but no gifts were conferred till Peter and John (apostles) were sent down.

Then they

received the miraculous the Holy Ghost.

powers of

NINTH QUESTION.

"Can you tell me anything about Moloch, mentioned in the Bible? Who was he, and what sort of worship did the people render to him?”

ANSWER BY HADRESIS.

Moloch, Milcom, Remphan, Chiun, are different names for the same idol. He was worshipped under the general form of a bull. His worship was common in Egypt and Canaan; it was cruel and bloody: the most

revolting feature in it being the destruction of young children by fire. 2 Chron. xxviii. 3; Jer. vii. 31; xix. 5; xxxii. 35; Psa. cvi. 37, 38; Ezek. xvi. 20, 21.

[Many other views have been taken both of the form of Moloch and the nature of his worship, to which we may refer at some future day.—ED.]

ELEVENTH QUESTION.

"Can you explain to me what Christ meant when he said, 'Strive to enter in at the strait gate: for many shall strive, and shall not be able?' It seems to me so strange

an encouragement to strive to tell them that they might do it, and yet not be able to enter in, that I can make nothing of it."

ANSWER BY HADRESIS. The passage referred to by "William," but misquoted (Luke xiii. 24), should be read as part of an entire sentence, of which verse 25 is also a part. "Many shall seek to enter in, and not be able when once," &c. Or, the passage may mean "strive" (agonize, Greek); "for many shall seek" (a much less emphatic word), "and not be able."

TWELFTH QUESTION.

"Will you tell me, sir, what sort of thing Joseph's coat of many colours was?"

ANSWER BY HADRESIS.

In Gen. xxxvii. 3, "many" is an addition, not in the Hebrew. Joseph's coat was probably a light embroidered tunic-a mark of honour, finer and more costly than his brothers'.

[By some it is held to be a sort of sash or scarf of many showy colours,

similar to those still made in Damascus, and worn as a badge of honour. The Hindoos think that a coat or piece of dress of very showy colours worn by a child is a preservative from the attacks of wild beasts, which will be so struck with the beauty of the dress as to forget their prey.ED.]

The minutes fly-an hour is run! The day has fled the night is here! Thus flies a week-a month-a year.

Who knows but this may be my last! A few short years, how soon they're

fled,

And we are number'd with the dead!

tion to the Natural System of Botany. Edinburgh: W. P. Kennedy. London: Hamilton, Adams, & Co. 12mo, pp. 104. A book of quite different character to the last, but most interesting in itself, and well adapted to aid our young friends forming bible herbariums in their work. It suggests an arrangement of those herbariums which will alone much improve them; and by its use of the natural system of botany, will aid much in promoting a more intelligent pursuit of this very interesting occupation for bible classes.

TALES IN RHYME FOR GIRLS. By OLD HUMPHREY. London: Religious Tract Society. 18mo, pp. 108.

Here is Old Humphrey turned rhymester, and he jingles away with all the good humour and common-sense view of his subject that mark his more sober prose. “The girls,” for whom he writes, will very likely be as pleased with him in this dress as in any other; but for ourselves, we must say we prefer his prose to his poetry. This is no disparagement of the book before us, which is excellent

in spirit, wise in counsel, and taking in its style.

THE YOUNG SCHOLAR'S BIBLE HELP; or, a Short Account of the Books and Writers of the Old Testament. With an Appendix, containing a Sketch of Ancient History, as connected with Scripture. In Question and Answer. London: J. Groom. 18mo, pp. 71.

A useful compendium of a good deal young bible scholars ought to know, and well fitted to aid them in their searchings after information about the word of God. NINEVEH

AND THE TIGRIS. Monthly Series. London: Religious Tract Society. BABYLON AND THE BANKS OF THE EUPHRATES. Monthly Series. London: Religious

Tract Society.

Two deeply interesting and highly instructive volumes on subjects now exciting no little interest. The researches of Layard, Bota, Rich, and others, about the ruins of these far-famed

cities, with the results of observations of many modern travellers, are here thrown into a condensed form, and with notices of their ancient condition and history, make very full and complete accounts of the places.

PRAYER. By Rev. C. G. FINNEY.

London: John Snow.

Not altogether unobjectionable, but containing some good