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a Yule feast nor a Yule light any more. But now, Carl, tell me one of the good tales we used to hear long ago; for I am tired, little brother, and must rest longer."

The boy now began to tell her the wonderful tale of the Saviour's birth at Bethlehem; but Lilia soon ceased to listen.

"I am so sleepy, Carl," she said, "let me lean my head upon you, and sleep a little moment; then I can walk on faster when I waken up."

Carl knew not the danger of granting her desire; he put his arm round her neck, drew her little head tenderly upon his breast, and said, "Sleep well, my little sister; we can hasten on more quickly when your sleep is over. Sleep, my Lilia: you are well now;" and he wrapped his poor sheep-skin jacket round her head. "No better bed had the dear Child Jesus when He lay in the manger of Bethlehem. Sleep for a little moment: it 18 Yule Eve still even here in the forest." The little moment passed, and Lilia did not waken up. Carl, too, slept.

The forest Yule guests slept together soundly, deeply,-to wake no more!

The Yule lights went out all over Sweden, -went out in the houses of rich and poor, in the great palace of the king, in the wooden hut of the peasant, went out in the wide clear vault of the heavens. Before the Christmas morn had dawned upon the earth, the snow again fell thick and heavy upon it. The frost-bound children slept, and their life passed gently away. The people sought them in the morning, but found them not. Their life was taken from the earth, and the

snow covered their little bodies, covered all where they had been; the Yule table, the Yule feast, the Yule guests of the forest,all were hidden beneath a snowy coverlet.

The Spring came forth, the frozen snow melted away, and lo! all was green beneath it. And when the blosippa, that tiny flower which hides its blue buds beneath the snow, and keeps them for months ready prepared to expand to the first sunbeams,-when the blosippa was seen to come forth, ready dressed for the Spring, then were also Carl and Lilia seen, just as they had fallen asleep, locked in each other's arms, beside the felled tree whereon the forest Yule guests had made their last Yule supper. The little head of the frozen sister still lay sheltered in the bosom of the frozen brother. "The dear Child Jesus" had taken them to feast with Himself in Heaven.

The rich children of the great house, who had spent a very different Christmas Eve, heard of the children's Christmas Eve in the forest; their uncle told it to them. They wept at the story. They all remembered the uninvited guests who had visited them on that Christmas Eve, and readily believed that the children who had been driven out as thieves were the frozen-to-death Yule guests of the forest. Their uncle commended their tears, but said to them these words: “Your own enjoyments and your own abundance of good things made you careless of the wants and sufferings of those to whom God had not given so much. Remember, on another Christmas Eve, the words of that poor boy : 'We must not so ill repay the blessed Child Jesus, who gave us so much gladness in former years!"" S. B.

"What Ireland Needs: " The Gospel in the Native Tongue.*

VOLUME bearing this title has just been published. It contains a selection of the papers on the work of "The Irish Society," which have appeared during the last two years in The Day of Days, with a preface by the

Editor. No less than 800,000 of the inhabitants of the western and southern counties speak only the Irish language. We hope our readers will circulate this volume at Christmas-time, and thus enlist the aid of others in furthering the work of the Society.

"What Ireland Needs" (London: Hand and Heart Office, 1, Paternoster Buildings, E.C.).

MISSION WORK AT HOME AND ABROAD.

IX. Missionary Character of the Ancient Ehurch of Ireland.

BY THE RIGHT REV. W. PAKENHAM WALSH, D.D., LORD BISHOP OF OSSORY, FERNS,

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AND LEIGHLIN.

OR three centuries after the time of St. Patrick, Ireland was the favoured abode of learning and religion. Historians of different creeds and

countries agree in pointing her out as the university of Europe, to which multitudes of students flocked from various lands to receive instruction in Divine and human wisdom. Even so late as the eleventh century, we find the Irish celebrated as "a nation famous for the Word of God."

But not only was Ireland famous as a depository of Scriptural truth, she was also the refulgent centre from which the beams of gospel truth were diffused throughout a great part of the Continent. When the nations of Germany and Northern Europe were sunk in heathenism, it was from Ireland principally that they received the knowledge of God.

It was by means of her missionaries that two-thirds of Saxon England and a great part of Scotland were converted to the Christian faith.

"Truth," says Dr. Wordsworth, "requires us to declare that St. Austin from Italy ought not to be called the Apostle of England, and much less the Apostle of Scotland; but that title ought to be given to St. Columba and his followers from the Irish school of Iona."

It was through the same instrumentality that all Belgium, Switzerland, and the chief parts of Germany were brought from serving dumb idols to serve the living God Walk through Britain from the Thames to the Tweed, from Lindisfarne to Iona, and ask from whom did it receive the gospel? and you will learn that it was from Aidan, Finan, and Columba, the Irish missionaries. Cross over to France, and extend your journey to Cologne, and ask the inhabitants, "Whence did they receive the gospel ?" and they will

tell you that it was from St. Kilian, an Irish missionary.

Pass on to Wurzburg, and ask the same question, and you will get the same reply; and they will point out to you the tomb of St. Kilian, who was martyred in their midst for his fidelity to God, and whose ashes lie in their great cathedral. Extend your journey to Salzburg, and ask who built their noble church, and first preached to them the word of life? and they will tell you of Virgil, the Irish Bishop, who, with seven others, went thither on a missionary journey in the eighth century. Traverse the banks of the Rhine; enter the depths of the Black Forest, where formerly dwelt the savage Alemanni, and ask from whose lips did they first hear the gospel's joyful sound, and you will be told of Fridolin, who on account of his fame as a missionary was called "The Traveller," and whose remains are buried in the Abbey of Seckingen, where he ended his labours. Pass on through Batavia, Friesland, and Westphalia, and you will find that they were converted to the faith by the preaching of Willibrord, who received his education in Ireland. Then mount the Alps, and climb into the heart of Switzerland; look down from the mountains upon Constance and Zurich, and inquire who it was that first preached Christ among these hills and valleys and a thousand voices will tell you of St. Gall, who laid the foundation of that noble church among the everlasting mountains, and has bequeathed his name to one of the Swiss cantons. Go into Italy itself, that haughty land which would claim us as her children in the faith; and you will find that so far from being the source whence Ireland derived its religious teaching, she was herself indebted to those sacred fountains which welled up from the Irish soil, for the first rills of truth that flowed amongst her barren mountains. It was to Columbanus she owed

the conversion of Lombardy, and it was he who planted the standard of the Cross at Pavia, Tarentum, and Bobio, amongst the Roman Apennines.

Such a Church deserves to be had in honour; and we rejoice to know that one of the first resolutions passed in her late General

Synod, was one pledging her members to missionary labour, and calling upon all her children to take their part in this blessed work.

God grant that she may emulate, in these latter times, the zeal and energy of her early missionaries!

THE SUNDAY BIBLE HOUR.

The Old Testament in the Light of the Now:
A SERIES OF PRIZE QUESTIONS.*

BY THE REV. W. AUBREY CUTTING, M.A., VICAR OF GAYTON, NORFolk.

THE two Testaments, the Old and the New, with an interval of four hundred years between them, by the prophecies of the New going before in the Old, and by the references to the Old abounding in the New, are riveted together into one Scripture; and each in substance is so contained in the other, that if either could by any possibility be lost, it might be recovered from the one remaining to us.

"Correct passages from the Old Testament with evangelical light from the New."— H. V. Elliott.

"If the sense of the Old Testament is patent in the New, it is because the New is latent in the Old."-Liddon.

QUESTIONS.

Samples from the Psalms and remaining books of
Old Testament.

I. Which Psalm is mentioned in the New Testament by number? what applications of it to our Lord's death and resurrection?

II. How is the 8th Psalm referred to Christ? and how does Christ refer to it?

III. Also to parts of xl. 6, xcvii. 7, what turn is given in the New Testament?

IV. What two Psalms does St. Paul cite to show that both the practice of sin and the preaching of salvation are universal?

V. Which Psalm of the Passion is quoted four times in the New Testament? and what other Psalm has one verse three times referred to the Resurrection?

VI. Who "in the beginning laid the foundations of the earth"?

VII. "If David in spirit call Christ Lord, how is He then his Son?" (Ps. cx. 1; cxxxii. 11.)

VIII. Illustrate cxix. 98-100 from our Lord's life.

IX. Job ii. 7. What further confirmation in the New Testament of Satan being the permitted instrument of bodily afflictions?

X. From the book of Proverbs what passages are enlarged upon by our Lord?

XI. What prophecy is seven times quoted in the New Testament? Give chapter and verse of the quotations.

XII. What prophecy of Daniel is twice in our Lord's mouth? what does it teach about a term by which Christ was wont to call Himself?

XIII. With what variation is Mal. iii. cited in the Gospels? and with what significance ?

XIV. What are almost the last words of the Old Testament? and the light thrown on them in the New?

* There are no conditions, in giving answers to the Bible Questions, as to age, aids, etc., except those specified in the January and February Numbers. But it is desirable that all our young friends should give their ages, as some have done. Answers also must be punctual to the date fixed.

Correspondents are requested to write " Answers "outside the envelope at the upper left-hand corner.

ANSWERS (See Page 237).

I. Faith (Heb. xi. 31); works (Jas. ii. 25).

II. "Lodging in sight of Jordan," is like the merciful warnings of old age or sickness: death is a "way" the most advanced" has not passed heretofore"; by victory over death "the living God" is shown to be amongst us and in us; and by the passage of Christ before us over the mystical Jordan is the victory accomplished.

III. Faith (Heb. xi. 30).

IV. Jericho, by miracle; Ai, by ordinary means. The Christian Church was started by miracles, but has been sustained by the use of means. V. Jesus. Acts vii. 45; Heb. iv. 8. That the rest spoken of in Josh. xxiii. 1 was not final nor complete.

VI. Heb. xi. 32. Gideon; Barak; Samson; Jephtha.

VII. Heb. ii. 14, 15, compared with John xii. 24, 32, 33.

VIII. Matt. i. 5 (compare 3, 5, and 6). That only the doubtful cases are mentioned; that sinners and Gentiles are in the lineage of Him who bore the reproach and was the Redeemer of both.

IX. The Magnificat: the keynote of both songs is the Lord's preference shown to the humble and meek over the mighty and the high.

X. Luke ii. 52; Acts ii. 47. Samuel, our Lord, the Church, were each then young. The tender

blade may expect to be spared the blast which presently will brace it.

XI. Matt. ix. 13; xii. 7; xxiii. 23; Mark xii. 33, 34. In the words "I will have mercy, and not sacrifice," from Hos. vi. 6. In the instance of the Jews carping at His eating with publicans; again in that of the withered hand healed on the Sabbath. Better He should thus show mercy than observe the ceremonial correctness and strictness which would have precluded Him from so doing.

XII. The history is in 1 Sam. xxi. The points common in the two cases are, first, in both there was hunger, to be appeased in the one case only despite its being holy bread, in the other despite the holy day.

XIII. After being anointed king, first persecuted, then for seven years in Hebron militant and king in part (1 Cor. xv. 25), finally triumphant.

XIV. The sin causes the enemy to blaspheme. This scandal would have been stopped if David for the sin had died. If the sinner is spared, the scandal is all the greater. To meet this, one associated with the sin, yet himself sinless-namely, the child-is stricken; just as Christ, sinless Himself, was made "in the likeness of sinful flesh," and suffered in it. Then the child so stricken is replaced by Solomon, being raised from the dead, as it were, in a figure.

XV. Mark xiii. 18.

II. Bates Eritical and Expository.

XXIX. RENDING GARMENTS.

"I rent my garment and my mantle."-Exra ix. 3. HE Jews mingled a great deal of ceremony with the tearing of garments, when any misfortune befel them. Sometimes they made the rent from the top downwards, sometimes from the skirt upwards. The requisite

length was a hand's-breadth. When made on the occasion of the death of parents it was not sewed up again; when for the death of other persons it was sewed up at the end of thirty days. It is in reference to this practice that Solomon has said there is "a time to rend and a time to sew," that is to say, a time to be afflicted and a time to admit of consolation.-Constable's Miscellany.

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THE OLIVE BRANCH; OR, PAGES FOR THE YOUNG.

66

The Shattered Harp.

JOB XXX. 31; Ps. cxxxvii; cxlvii. 3; xxx. 11, 12.

LAS!" said a Pedal Harp; an accident
having thrown it on the floor and
broken some of its strings.

"What a terrible blow," said the Looking Glass on the wall which witnessed the misfortune.

"I am ruined! totally ruined!" cried the Harp.

And your music was always so sweet," tenderly said the Glass.

"It is all ended now!" mournfully replied the Harp.

"What a sad loss it will prove to us," said the Glass.

"Broken strings can never be played upon. Alas! I am now no longer a Harp!" it said with sorrow.

But a strong arm lifted it from its prostrate position. Its injuries were repaired; new strings were affixed; the fingers struck them; the tones swelled and trembled.

"Even as sweet as ever," exclaimed the Looking Glass with delight.

"Yes! I am still a HARP!" it echoed with joy. E. B.

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