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graced, and which gives the enemy of the Truth so much occasion to blaspheme.

P.S.-The result of the late Conference at Bonn is highly satisfactory, for though unauthoritative, and indeed arrived at without the concurrence of the Roman Branch of the Church, it shows that disputes of long standing may be reconciled by mutual forbearance and good will. It bodes well for the future.

CHAPTER XXVII.

RESTITUTION AND REPARATION OF WRONG EXEMPLIFIED. CONSCIENCE MONEY, THE PRINCIPLE WIDELY APPLICABLE-SPECIALLY TO UNBELIEVERS, IF THEY REPENT.— EXTRACT FROM BENSON'S HULSEAN LECTURES.

ONE sees continually in the papers short paragraphs intimating that some person has paid into the Queen's exchequer what is called " conscience money," that is to say, some money which the person's conscience told him he had kept back wrongfully, in his income tax perhaps, or some other way. This practice involves the principle that when a man has done wrong it is not sufficient for him to repent, but he must also make restitution; or rather, that repentance is not true unless it be accompanied by restitution. and reparation, when practicable, of the evil done. Thus when David heard from Nathan the story of the ewe lamb, he declared in his indignation that the man who had done this wrong should be made to restore fourfold. Sometimes exact restitution cannot be made. Then compensation is the alternative. Thus Zaccheus said, "Behold,

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LORD, the half of my goods I give to the poor, and if I have done any wrong to any man, I restore fourfold." This feeling I apprehend is very general. A man has given his best days to amassing wealth, not perhaps by unjust means, but his conscience tells him that he has devoted far too much of his time and thoughts to covetousness, and has been far too niggard in his charities. He feels that he ought to give up some of his abundant wealth; that it is not enough to say that he is sorry for his folly, he must show his sorrow by his deeds. Therefore, very properly, he gives the half of his goods to some charitable or pious use. He builds a church or a hospital, restores a cathedral, builds almshouses or improved lodging-houses for the poor, endows a bishopric, or in some way or other disembarrasses himself of his superfluous wealth; and is a much happier man than he had been.

It is not necessary to enter into the theological view of the subject and insist that nothing he can do can make atonement for past wrong, still he has done the right thing and is the better for it.

Now I think that the principle of restitution as a part of repentance applies to a very large number of cases. I should say, that if a man seriously set about to amend his life, one of the first things he ought to do would be to set to

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RESPONSIBILITY OF YOUTH.

work diligently and call up in his mind all the mischief and wrong deeds which he had done from his youth up, with a view to endeavour with all his power to make reparation and restitution for all the wrong that he has done, wherever it is possible. He must not be content with sorrow, however sincere, but he must consider well what he himself has in his power to do, in order to undo or repair the evil which he has committed.

Let him look back to his childhood. Perhaps he was one of many children, one of the eldest, it may be, from whom his brothers and sisters took their tone of character. Did he lead them in the way of obedience to their parents, truthfulness, diligence, modesty, purity, reverence for holy things? or does he feel with bitter regret that the reverse of all this was the sad reality, that his conduct was the chief cause of evil habits in those who looked up to him for example. Let him call to mind his schoolboy days. Lightly as some regard it, there is an immense responsibility at this time of life, especially to a youth of vigorous mind or body, or high spirit, who takes a lead amongst his equals in age, or to one who is, it may be, a few years older than the rest. Who does not know that a whole school often takes its tone from the character of a few leading boys? and I suppose the same holds good with girls; and on them rests, in no small degree,

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the morality, the right or wrong feeling of the little society of which they are leaders.

And then the mind's eye will pass onward to other scenes of different character, when manhood, with all its temptations opens to the youth, when his step assumes a firmer gait, and his thoughts and feelings begin to be developed. There is no page in the history of a selfish, unprincipled man, which if he come thoroughly to analyse his past career, will more startle his conscience than the reckless and cruel manner in which so many sport with the feelings and affections of the weaker sex. The incredible mischief which a sensual, dissolute youth may scatter around him, the mass of sin and iniquity in which he may be participator, is not to be known or computed. Careless of aught, save his own gratification or vanity, pollution in his very touch, sin scattered by his glance, he is Satan's choicest instrument for destroying souls. How many a scene of early manhood is there over which some would gladly draw the veil of oblivion. But it is not possible. The Judgment Day will be a stern revealer of the sins of man.

And now perhaps the unprincipled youth has become a worldly man. Surrounded, it may be, with a family, maintaining a decent appearance before the world, but with the same irreligious

heart as formerly, suffering his children to grow