logical argument are sustained from the first page to the last.

THE COTTAGER, 1864. London: Religious Tract Society.

Equal to any former volume.

THE ALEXANDRA MAGAZINE, 1864. don: Jackson, Walford, and Hodder.

Lon

A magazine for thoughtful women-happily a very large class in our favoured land. We hope they will heartily support "The Alexandra."

THE GARDEN ORACLE, 1865. London: W. H. Collingridge.

The horticultural world, like every other "world," political, scientific, &c., has always on hand a mania of some sort. It allowed the aquarium mania to pass with little notice, because it then had on its hands a fern mania. Though this has not yet cooled, an orchid mania has arisen to compete with it, and soon we shall see all the middle-class amateurs engaged in orchid-growing. Mr. Shirley Hibberd, the well-known writer on horticulture, has a peculiar faculty of foresight in regard to manias -as witness the success of his books on aquaria, fern-culture, &c. To encourage the orchid mania, he has hit upon the ingenious plan of arranging in the "Garden Oracle" for 1865 a list of orchids to bloom every day throughout the year, and has added a paper on the course to be pursued by beginners in orchidology. We now learn that steaming hothouses and expensive appliances are not necessities of orchid culture, and that, by the judicious expenditure of a few pounds, an amateur may enjoy the luxury of a well-stocked orchidhouse. The "Garden Oracle" merits its

name.

HOW TO BE SAVED; or, the Sinner directed to the Saviour. By J. H. B. London: J. F. Shaw and Co.

Answers to its title.

CONGREGATIONAL CHURCH MUSIC: a Book for the Service of Song in the House of the Lord. London : Jackson, Walford, and Hodder.

This is a Pocket Full-Score Edition of a work which has already met with large success. The principle upon which the tunes have been selected, is that of "preserving plainness and simplicity." The compilers lay down what ought to be an axiom in Church music: "That is the truest and best music which most efficiently, and to the largest extent, unites ALL in calm, solemn, public praise." The compilation illustrates the axiom.

SUNDAY EVENINGS WITH MY HOUSEHOLD. By the Author of " Household Proverbs." London: John F. Shaw and Co.

The name of the Author of "Household Proverbs," if it were known, would be "a household word." We heartily welcome the

Settles and basks, in the soft beam, its hour;
And then the gust returns, and once again
Ruffles the mirrored calm. That gentle youth-
The prop and stay of lonely widowhood-
The Prophet's late-found joy-dearer, oh far!
Than earthly offspring, the fond spirit's fruit,-
That child of mingled prayers and hopes; fair
plant,

Which, for a day, threw round their tented life Its shade, its scent, its hues; and made them dream

Earth had some good like Heaven's ;-faded and drooped;

Dropped its too early ripened bloom-and died!"

THE LIFE OF JOHN DE WYCLIFFE, with a Sketch of the Ancient British Church and the English Reformation. By the Author of "The Story of Martin Luther," &c. London: John F. Shaw and Co.

A book for the times. It cannot be too widely circulated. We wish such works could be more generally adopted in our schools, for reading lessons. History in this form would be full of interest to youthful minds. But this Life of Wycliffe" will enrich any library. REALISED WISHES. By Maria Singleton. London: James Nisbet and Co.

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sen

This is a tale of working and waiting. It is ably written. It does not aim at the sational;" but it is admirable in tone and interesting in matter. The characters are well drawn. It is just the book for "The Home Library."

BORN AGAIN; or, from Grace to Glory. By Octavius Winslow, D.D. London: John F. Shaw and Co.

It is needless to characterise Dr. Winslow's works. They are all richly imbued with experimental piety. His aim throughout this volume is to show that, as the New Birth is a spiritual work, the Holy Spirit must be its Divine and sole Author, from its commencement in grace to its consummation in glory. There is no halting in Dr. Winslow's testimony on essential points.

THE more we study the history of human transgression, whether in the Book of God or in the books of men, or as it is evolved in the events of every-day, modern life, the more must we feel the mystery of Temptation, the extraordinary workings of the mind under its direful influence.

It is, in fact, not only difficult, but sometimes impossible to trace these workings, so as to see clearly their connection with sin as their result. Temptation approaches us like the Tempter himself, arrayed in garments of light. The development is so gradual, that when the black, hideous features of perpetrated iniquity stand out distinctly before us, we are perplexed and astonished.

Perhaps the most common and delusive form in which temptation approaches, is that which has been well expressed in the subtle counsel, "Let us do evil, that good may come." Written down in words, most men would at once eschew the counsel; and yet it may be truly said, many who would thus eschew it are practically yielding to it, and carrying it out in their lives and conversations.

A more remarkable instance or example of temptation in this form could scarcely be found in the Bible than that of Rebekah. Bearing in mind that she was, on the whole, a pious woman, her conduct must appear to us strangely inconsistent. On the face of the narrative we should be disposed to utter at once our unqualified condemnation, not simply of her conduct, but of her character. She is represented as engaged in an attempt to deceive her husband, and by fraud to procure for her younger son Jacob the blessing which Isaac intended for his firstborn Esau. But there are special circumstances connected with her conduct, which must be duly weighed before we can rightly estimate it; and in these circumstances we observe the workings and the influence of

the powerful temptation which overcame her, and to which reference has been made, "Let us do evil, that good may come."

In order to obtain a clear insight into Rebekah's conduct, and the nature of the temptation to which she yielded, we must look first, at the object or end which prompted and actuated her in the course she pursued; and then we must look at the course itself, the means which she adopted to bring about the end she had in view.

Looking first, then, at Rebekah's object or end, so far from condemning her, we shall, I think, be constrained not only to extenuate, but to justify. Her object was lawful, and indeed commendable.

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Isaac being now old, having lost his sight -his "eyes dim, so that he could not see -and hastening, as he supposed, rapidly towards his end, was desirous of arranging and settling his family concerns, that he might not have any trouble of this kind to disturb him at the nearer approach of death. Among these family interests, the most im portant was the disposal of the Blessing, which, by Divine direction, had been conferred on him by his father Abraham. This was the Covenant Blessing. It included all those special blessings which God promised to Abraham and his seed. It comprehended the promise of the Messiah, and of the land of Canaan, and was also typical of spiritual and eternal blessings. This Blessing Isaac purposed to bestow upon Esau his firstborn; and accordingly he gave him directions to prepare to receive it.

But Isaac's purpose was not God's purpose; and in a sovereign way his purpose was defeated, and the accomplishment of God's purpose secured.

Rebekah heard her husband express his intention, and she resolved to prevent its execution. Doubtless, mixed motives prompted her to desire that the Covenant Blessing