ject, would have given the wronged woman also the liberty of re-marrying. But singularly he says, “And yet in the absence of auy words from our Lord, we do not hold this opinion with the same confidence as we hold that the liberty of re-marriage for the man when the woman is the offender, is clearly to be gathered from our Lord's precepts." Page 69.

The above shows clearly that the learned President was under the influence of prejudice regarding the marital superiority of man, forgetting that in Christ Jesus there is neither male nor female.

Dr. Woolsey treats Paul's argument so as to try to strengthen his opinion that a man whose wife was the adulteress may re-marry. But Paul makes no allusion to adultery. His aim is to show that it is the duty of one lately converted from heathenism to Christianity to continue to live with the heathen husband or wife if possible. But if they must separate, one is never to marry another. Paul de nies the possibility of unloosening the marriage tie. "The woman which hath an husband is bound by the law to her husband so long as he liveth." Rom. 7: 2. No conditions are given, neither is it said whether they live together or not.

As a reason for dwelling with a heathen partner he (1 Cor. 7.16) holds heathen partner he (1 Cor. 7.16) holds out the possibility of the conversion of husband or wife by the good conduct of the christian person. As an induce ment also for them to remain he shows (Ver. 14) that rather than the Christian being polluted by the heathen it is otherwise, the heathen is santified by the Christian.

But if the heathen will not remain with the Christian except on condition that the Christian deny his religion, then says Paul let him depart, religion is stronger than the marriage tie,-to

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be adhered to in preference to husband, wife, or any one else.

Dr. Woolsey has wronged Paul by trying to make out that he alludes to adultery when his argument is based entirely upon another matter and with another view. Principal Edwards reasons for the re-marriage of a Christian deserted by an unbeliever in his commentary on 1 Cor. 7, 14-16, seem to me insufficient. "In this case the Christian is free to regard the unbebelievers' departure as a separation and a dissolution of the marriage for three reasons:

I. The believer has not been made a slave by becoming a Christian.

II. The Christian's call has given him or her the right to the enjoyment of peace.

III. These Christian privileges of liberty and peace are not to be sacrificed from an uncertain and fallacious hope of saving the unbeliever by continuing in the bondage of wedlock

when the unbeliever has severed the actual union.

The above does not seem to harmonize very well with this remark on verse 12, "Christ as the Divine lawgiver of his Church rescinded the Mosaic permission to a man to di

vorce his wife for other causes than adultery and restored the original idea of marriage." How then can an unbeliever's departure effect a dissolution of the marriage if nothing but adultery affords ground for divorce?

Christian to do if a heathen wife rePaul's question is, "What is a fuses to live with him because he is a Christian, or what is the Christian wife to do? The answer is, Let him or her go rather than deny the faith. But there is no hint given of being free to contract marriage with anoth

er.

The same reason which prevents it in the case of a separation from a believer remains here, namely, The hope of reconciliation and conversion

of the unbeliever. I think Paul was more anxious for the conversion of unbelievers than this intrepretation allows. Marriage on the part of a deserted hristian would surely harden the heathern who may love the believing partner as a person, though objecting to the new religion. The re-marriage would turn that love into batred, and prove an effective barrier against conversion, whereas, a little patient waiting and self-denial might have effected salvation.

I cannot see how Dr. Edwards finds any allusion to incontinence in this passage at all, or regards it as a sufficent reason for re marriage. It is true Paul allows it as a reason for marrying where marriage is perfectly lawful in the case of a single person, but that does not prove that he would allow it were marriage in itself would be unlawful. A Christian is bound to do right whoever is offended, but he is not at liberty to do wrong to please or even benefit himself. The only plea brought forward to justify re-marriage after divorce is, that it is hard for the innocent person to suffer through life for the sin of another. But such is the case more or less in consequence of every sin.

It seems to be generally forgotten that a re-marriage works great hardship to innocent children. They are put in the bands of strangers, while their parents are alive and able to care for them, and would do so in nine cases out of ten if they understood Christ's teaching regarding marriage.

Let it be understood that divorce does not allow re-marriage to either party, then thousands of pairs would. make an effort to understand and please each other, whereas, they care not now, seeing they can easily be made free to marry others and not be condemned from respectable society. Let it be understood that divorce and re marriage is absolutely condemned

by the word of God and good society, then young people will be more careful in their choice of partners, and think more seriously before entering into a union from which they cannot be released during their joint lives.

As it is at present, when learned men and good writers try to make out that Christ permitted re-marriage in one case, though only one, others who care not for his teaching or any other law but their own lusts multiply the causes for divorce into scores or hundreds until our generation is becoming polygamous and adulterous to a frightful degree.

If the families,—the foundations of society-are destroyed or demoralized then will lawlessness, vice and moral pollution become triumphant.

If is time for us to cry aloud and spare not to try and awake the conscienses of all those who love Christ and humanity, to listen to his voice and act in accord with his command in this important matter. That re marriage after divorce is allowable is an assertion not proven, and I believe utterly groundless, Christ and Paul condemn all divorce laws.

CHRISTMAS - TIDE IN OLD WALES.

BY ERNEST RHYS.

King Arthur, who stands for many an old Celtic King, centuries forgotten, held his Christmas in Old Wales in not quite as idyllic a fashion possi bly as he appears, on other festive and picturesque occasions, in Tennyson's "Idylls of the King." His was a curious, free, half-barbarous hospitality, grateful to men used to the open air, to rough life and adventure, and to the sight of blood and violent death at the sword's point. His castle, so-called, was no doubt of wood. "And if," to quote one of the Mabino gion, "it should be said there was a

porter at Arthur's palace, there was none. Glewlwyd Gavaelvawr was there, acting as porter, to welcome guests and strangers, and to receive them with honor." In the same tale and the same passage the King himself is described sitting upon a seat of green rushes, over which was spread a covering of flame-colored satin, while a cushion of red satin was under his elbows. The Christmas feast then, with venison, boar's head, roast swan, wine and ale. was generous to grossness, at that Arthurian hospitable board, which has grown, in legend, to the famous "Round Table."

Of what was considered to be luxury and good cheer, worthy of Christmas time, then and later you may gain a lively idea from a delightful old Welsh tale, which may be turned to in the notes of Lady Schreiber's Mabinogion. This tells how David, son to the famous North Welsh King, Owain Gwynedd, wishing to send Gwgan, the bard, as an envoy to Rhys, Prince of South Wales, despatches first of all a messenger to bring Gwgan, who lives some dis tance, to him. The messenger he chooses is called Y Paun Bach, or, in English, "The Little Peacock," and in the issue of Y Paun Bach's expedition was again a curious glimpse of his notions of what were comfortable quarters on a winter's night.

"Y Paun Bach, after a long and tedious journey," says this tale, "arrives towards the close of evening at a house in a wooded valley, where he hears the tuning of a harp. From the style of the playing, and the modulation, he supposes that the performer can be no other than Gwgan himself." Then follows a colloquy in high-flown language, in which Gwgan asks Y Paun Bach what he wants. Y Paun

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In the "Itinerary of Archbishop Baldwin Through Wales," or rather in Sir R. C. Hoar's notes to that entertaining work, may be found a singular Christmas tale, taken from Powel, in which the beauty of Nest, wife to Gerald of Pembroke, plays a chief part. "Then also," it says, "Cadogan ap Blethyn made a great feast in Christmas and bade all the lords of the country to his house in Dyved, among whom came Owen, his son, who, hearing the beauty of Nest praised above all the women in the land, was marvellous desirous to see her." Some future opportunity will occur, I hope, to let me return to this tale, for it is too long to append now. But it, too, serves to show in passing that Christmas was a time of special hospitality, when an air of festivity was abroad in the land eight, ten, or more centuries ago, as well as now.

If, for a last word, the profounder side of the Christmas celebration. were turned to much might be said about it as a symbol of that religious spirit and imagination which has at all times so masterfully affected the

Welsh people and their bards, and even their tale-tellers and romancers. This, however, is not matter for light gossip over the winter's hearth. But here are a few lines, freely translated of a very touching Christmas poem by Madawg ab Gwallter, who lived some six hundred years ago, which may serve as our envoi.

"Where ox and ass Must tramp and pass, The Lord of Life

In a manger lies

In a cradle, made
Of straw, low lid,

In ragged guise.

No silken clothes
Or ermine's snows
To cover Him.

Around, instead,
Poor robes are spread
Where the light shines dim."

WELSH FAIRY TALES FOR
CHRISTMAS.

We quote the following Welsh fairy tales from "Welsh Folk-Lore, a National Eisteddfod prize essay, by the Rector of Efenechtyd (Rev. Elias Owen, M. A., F. S. A.). The first part has been published by Messrs. Woodall, Minshall & Co., Oswestry:

A BOY TAKEN TO FAIRY LAND.

Mrs. Morris, of Cwm Vicarage, near Rhyl, told the writer the following story; She stated that she had heard it related in her family that one of her people had in childhood been induced by the fairies to follow them to their country. This boy had been sent to discharge some domestic errand, but he did not return. He was sought for in all directions, but could not be found. His parents came to the conclusion that he had either been murdered or kidnapped, and in time he was forgotten by most people, but one day he returned with what he had been sent for in his hand. But so many years had elapsed since he first left home that he was now an

old gray-haired man, though he knew it not; he had, he said, followed, for a short time, delightful music and people;but when convinced, by the changes around, that years had slipped by since he first left his home, he was so distressed at the changes he saw that he said he would return to the fairies. But alas! he sought in vain for the place where he had met them, and therefore he was obliged to remain with his blood relations.

The next tale differs from the preceeding, insomuch that the seductive advances of the fairies failed in their object. I am not quite positive whence I obtained the story, but this much I know, that it belongs to Pentrevoe las, and that a respectable old man was in the habit of repeating it as an event in his own life.

A MAN REFUSING THE SOLICITATION OF THE FAIRIES.

home one lovely summer's night, and A Pentrevoelas man was coming

when within a stone's throw of his

house, he heard in the far distance singing of the most enchanting kind. He stopped to listen to the sweet sounds which filled him with a sensation of deep pleasure He had not listened long ere he perceived that the singers were approaching. By and by came to the spot where he was, and he saw that they were marching in single file and consisted of a number of small people, robed in close fitting gray cloths, and they were accompanied by speckled dogs that marched along two deep like soldiers. When the procession came quite opposite the enraptured listener, it stopped, and the small people spoke to him and earnestly begged him to accompany them. But he would not. They tried many ways, and for a long time, to persuade him to join them, but when they saw they could not induce him to do so they departed, divided themselves into two compan

ies and marching away, the dogs marching two abreast in front of each company. They sang as they went away the most entrancing music that was ever heard. The man, spellbound, stood where he was, listening to the ravishing music of the fairies, and he did not enter the house until the last sound had died away in the far-off distance.

SPIRITUAL UPLIFT.

In the Christian Church there is nothing so much needed, there is nothing so really helpful, as a spiritual uplift. Other things are valuable ; but they cannot supersede the quick ening from above. Your grand architecture, your splendid furnishing, fine pulpit talent and high social position, are not salvation. However well in themselves, the Church with nothing else is weak and torpid. The light from the skies is needed as a preparation for good, living, effective work.

A spiritual uplift lends an air of cheerfulness and hopefulness to Church. The members have what General Grant called "the swing of victory." There is an elasticity about their movements. They are able to run and leap and praise God. The sense of depression and discouragement, so long felt, disappears. The cloud lifts, and the glorious light of the Sun of Righteousness brings joy and gladness to all devout hearts. This is a good condition to live in. The soul is free and full of hope and courage, ready to undertake for God. Above all, get this spiritual furnishing.

Reader, it is possible for you. It is not far away. The nearness of the Saviour to His readiness to help, you, His desire to give you the best, are great and precious truths. Take them to your heart at once.

GEMS OF THOUGHT.

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THERE is an oblique way of reproof which takes off from the sharpness of it.-Steele.

As A man may be eating all day and for want of digestion is never nourished, so endless readers may cram themselves in vain with intellectual food.-Dr. Watts.

THE early and the latter part of human life are the best, or, at least, the most worthy of respect; the one is the age of innocence, the other of reason.-Joubert.

EXTREMES are dangerous; a middle of the sea, between a still calm and a estate is safest ; as a middle temper violent tempest, is most helpful to convey the mariner to his haven.Swinnock.

I HAVE been young, and am now old, and have not yet known an untruthful man to come to a good end. -Auerbach.

THE true test of civilization is not the census or the size of cities or the crops or wealth of the land, but the kind of men that the country turns out--Emerson.

WOMEN endowed with remarkable sensibilities enjoy much, but they also suffer much. The greater the light the stronger will be the shadow.Anna Cora Mowett.

EMULATION is not rivalry. Emulation is the child of ambition; rivalry is the unlovable daughter of envy.Balzac.

KINGS OF MEN.

When Nature stamps a man a king,
Nae crown has sbe to gie him ;
She clasps the trade-mark on his brow
And sends her patent wi' him.

"We live in deeds, not years; in thoughts not breaths;

In feelings, not in figures on a dial.
We should count life by heart throbs. He
Most lives who thinks most, feels the nobl-
est, acts the best."