These several divisions had their respective captains, or governors, and the captain of one hundred was the centurion. During the time of our Saviour's ministry, Judea was a province of the Roman Empire, and therefore there were many Roman soldiers in the country. Hence, in the New Testament, we frequently read of centurions. Though war is a dreadful evil, and the profession of a soldier is very undesirable, and one which exposes men to numerous sins, yet some soldiers have been brought to love and serve God. The New Testament mentions several centurions, who, it is hoped, received the truth of the Gospel, and found mercy. In Matthew viii. 5-13, we read of a centurion who came to Jesus to plead for his mercy on behalf of a faithful servant who was sick, that he might be restored; and he manifested so much faith in the Saviour, that he was highly commended for it. The compassionate Jesus heard the centurion's prayer, and the man, on returning to his residence, found that his servant had been healed at the very time that the Saviour said unto him, "Go thy way; as thou hast believed, so be it done unto thee." In Matthew xxvii. 54, we read of a centurion who was present at the scene of our Lord's crucifixion. He appears, however, not to have been a profane and blaspheming persecutor, but a sober, thoughtful man, and was deeply affected with the solemn spectacle he beheld, and the wonderful conduct of the blessed Saviour amid the agonies of death. When he saw the manifestations of our Lord's tender compassion and love, even to his murderers, amid the throes of death, and witnessed the earthquake and the darkness at the crucifixion, he was filled with solemn fear, and exclaimed, "Truly this was the son of God." May we not hope that this man found mercy and salvation? In Acts x. we have a long and interesting narrative of one Cornelius, a centurion, at Cæsarea. Though a Gentile, he was a pious, benevolent, prayerful man, and one of good report among all the nation of the Jews. One day while he was fasting and praying, an angel was sent to testify God's approval of his conduct, and direct him to send for Peter, who should reveal to him the plan of salvation. Peter went, and, while he preached, the Holy Ghost fell on the congregation. Cornelius was the first Gentile converted to Christianity. EXERCISES. Let the scholars carefully read the several portions of Scripture to which we have referred, and be prepared to give answers to their teachers on the following particulars: What is the meaning of the word centurion? What does the word come from? What blessing did the centurion ask for in Matthew viii.? In what way did the centurion manifest his faith? Was there anything remarkable in the time when the servant was healed? Was the centurion beloved by the Jews? (See Luke vii. 1-5.) Why did the Jews love him? What do we learn from this narrative? What event did the centurion witness in Matthew xxvii. 54. What testimony did the centurion bear concerning the expiring Saviour? Why did Jesus die? For whom did Jesus die? By what means may we be saved by the Saviour's death? What is the difference between a Jew and a Gentile ? Had Jews and Gentiles the same measure of light, and the same privileges? What was Cornelius doing when an angel appeared to him? What did the angel say to him? Did Cornelius send for Peter? What happened to Peter while the men were seeking him? Did Peter go with the messengers? Was Cornelius waiting for Peter when the latter arrived at his house? Were any others present at the time? What happened while Peter was preaching? Is God a respecter of persons? Who was the first Gentile convert? What do we learn from this narrative as to sincerity and good works? Are good works sufficient? Was Cornelius complete as a believer before he heard the Gospel of Christ? Why was it requisite to send for Peter? What did Peter himself learn from this occurrence? There are many more questions which the subjects suggest; but these are sufficient for the scholars to examine. An intelligent teacher will be able to add many more inquiries as the lessons proceed. MISCELLANEA. JUVENILE MISSIONARY MEETINGS. PUDSEY, BRADFORD CIRCUIT. -On Sunday afternoon, Oct. 9, 1853, the first Juvenile Missionary Meeting was held in the new school-room, in connection with our place of worship at Pudsey. The meeting was held in the place of the preaching, and the room was quite filled with scholars, teachers, parents, and friends. As our esteemed brother J. Whitaker was the preacher for the day, he was called to the chair by a motion moved and seconded by two of the boys. The chairman made a short speech, and then called upon the secretary to read the report, after which the Rev. J. Addyman, superintendent of the circuit, addressed the meeting in a very affecting and telling speech, connected with his mission to Canada, and the privations, labours, and successes of our missionaries in that land. The writer addressed the meeting on the importance of the projected mission to Australia. An appropriate dialogue was recited by four boys when the collection was made, which amounted to £1 1s. 1d., and by cards 6s. 4d. total, £1 7s. 53d. As this is our first effort in the way of juvenile collections we hope you will acknowledge our humble beginning in the InSTRUCTOR, hoping that the future will mark growing interest and improvement in this good work. JAMES POGSON. KIRKBY MALZEARD, RIPON CIRCUIT.-Dear Sir,-Led by the good example of other Sun day-schools, whose work for the glorious cause of Christian missions has been reported in your excellent INSTRUCTOR, the friends connected with our small school in this place thought they would attempt something of the same kind, and it was agreed to hold a Juvenile Missionary Meeting in the chapel on Sunday afternoon, November 6th. The chair was taken, on the motion of two of the scholars, by W. Williamson, Esq., of Ripon, who fulfilled the duties of his novel position in the most pleasant and able manner. Several of the scholars recited appropriate pieces, and addresses were delivered by the Rev. T. Smith and Mr. R. Frankland, the superintendent of the school, and who, I must add, took a very active part in preparing the children for the meeting. The amount collected was 11s. 8d., besides 5s. 7d. by the scholars' cards. This may seem small when compared with the productions of some schools; yet, considered as a beginning, in a place which is among the smallest in our Israel, we see in it sufficient to encourage us to future efforts. FREDERICK ATKINSON, Sec. SOUTH SHIELDS. REV. SIR,-On Sabbath last, Dec. 4th, 1853, we held our Second Juvenile Missionary Meeting. Our worthy Superintendent occupied the chair. The report, read by the secre tary, showed the promising aspect of our missionary opera QUERY 1.-ON THE LION EAT- should have one perfectly level ING STRAW LIKE THE OX? surface all over the world; and in this state there could be DEAR SIR, I have often de- neither rivers nor fountains. rived much instruction from the All the beauties of the earth's answers you have given to the scenery would disappear, the questions proposed by your world would soon be covered readers, and you will much with the waters of the ocean, oblige me by explaining Isaiah and all creation die. This would xi. 7, where the prophet says be a singular millennium. We that "the lion shall eat straw see at once that the passage like the ox." Do you think, must be understood figuratively sir, that in the millennium the lion will really have his nature changed, and eat straw like the ox? intending that every difficulty, however formidable and impassable by mere human efforts, should be removed by the power of God, and nothing be able to frustrate his purposes. So when the same prophet speaks of the lion eating straw like the ox, we cannot understand his words literally; for the lion's teeth and stomach are not fitted for his eating straw. The passage means that, by the power of the Gospel, the ferocious, cruel, tyrannical, and selfish dispositions of men, which make them so much like lions, tigers, and beasts of prey, should become subdued and overcome, and instead of such malignant tem pers, holy, meek, loving, and benevolent dispositions should be planted in their hearts; so that men, instead of devouring one another, should live in peace and harmony. Such a change the gospel does make now in every converted heart, and what a happy world will ours be when this change becomes general! Let us labour and pray for this. QUERY 2.ON MAN'S GLORY BEING AWAKENED? DEAR MR. EDITOR,-You are very kind in giving your very instructive anwers from month to month. I have often read the passage of David in Psalm lvii. 8, where he says, " Awake, my glory," &c., but I never could understand its meaning. I have often been puzzled in thinking how could his glory awake. Surely glory is not a thing to sleep. How, then, can glory be said to awake? Your kindness in explaining this will be esteemed a great favour by Yours, most obliged, 66 ANSWER.-If our young friend will only read the passage through, he will soon see that the psalmist is not referring to anything that sleeps; for he not only says Awake, my glory," but also "awake, psaltery and harp." Now, these were musical instruments. They never sleep, though they often rest in silence; but here the psalmist is praising God, and he wants to do it heartily, and to employ instrumental music to help him ; hence he says “Awake my glory, awake psaltery and harp." Now, what other instrument is there by which the psalmist could " instrument which generally accompanies music? What is that little instrument which so many thousands of Sunday scholars use every Lord's day, when the schools are opened and closed? I think I hear you answer, "It is the tongue." Yes, it was the tongue that the psalmist meant. His heart was full of gratitude, and he wanted to praise God both with his tongue and with hand instruments. Hence he says "I will sing and give praise.' Now, if you will refer to Psalm xvi. 9, you will find that David says that his "glory rejoiceth;" and again in Psalm xxx, 12, he speaks more plainly of his tongue, by declaring that his glory shall sing praise to God; "to the end that my glory may sing praise to Thee, and not be silent." But you ask, why does he call the tongue his glory? For this reason: the tongue is the instrument of speech, and speech is the expression of reason, and reason is the noblest gift of God. Thus, the tongue is our glory, and with it we must glorify our God. ANSWER.-The Seven Spirits praise God? What is that little have no reference either to |