other bore that name which every Christian would rather reverently think of than lightly pronounce.

The first gave to human science its form and birth, by teaching individual men effectually to think. It was Socrates, so far as we know, who first distinctly recognized the supreme importance of the method by which man interprets the secrets of the universe and records his discoveries in what we call science, in the two-fold form of induction and definition. But he taught this method in its application to the commonest themes, and by adapting it to the understanding of the pupils to whose service he devoted his best energies. In teaching, Socrates never failed to condescend to the capacities of the most ignorant and unreflecting, while he was more than a match for the imposing pretentions and the inflated phraseology of the most cultivated. No examiner was ever more severe or pertinacious than Socrates in exposing the ignorance or in testing the exactness of his pupils, and yet no man was more kindly and patient in meeting every one on his own ground, or in lending a helping hand to his individual difficulties. Our modern education, however rapid its progress, or luxuriant its growth, can never outgrow the wisdom of Socrates in either research, teaching, or examination.

The Divine Teacher of faith and duty was no less a perfect example to our human teaching. To our research he who partially but confidently revealed the divine mysteries of himself and his truth was eminently a model both of confidence and reserve. He who spake as never man spake was an example to our teachings of the wisest and the most varied adaptation under the trying tests which truth and fidelity force every faithful teacher to apply. As our just yet pitying judge, He never failed to manifest that sympathy which is emphatically divine.

This wisdom, sympathy, and justice have ministered unexhausted inspiration, energy, and guidance to multitudes of teachers in all the Christian generations, and so long as the greatest of teachers shall continue to control our modern education He will assuredly save it from its perils.

ARTICLE IV.--SOME PERPLEXITIES OF THOUGHT.

IN treating of perplexities of thought, one is at no loss for subjects of contemplation, so many difficult problems at once present themselves. The existence of sin, pain, death, the failure of the good, the success of the bad, the unequal distribution of fortunes, the appalling calamities which happen, the wanton destruction of life and property by the forces of nature, the premature cutting off of those who might be blessings to the world, are problems which have often tempted the thought of man, but which can never, in this life, be satisfactorily explained. All these subjects are worthy of the most profound study, and he who could shed even a little light upon them, would be a benefactor. We here, however, turn from these questions, which have been the enigmas of the ages, to consider a less frequently presented, perhaps, but no less mysterious. order of phenomena. These problems, some of them at least, are peculiarly perplexing, because they seem to be involved in the very best we have in life, with the very best theories we are able to form in regard to it. In treating of them, we disclaim any pretence of offering any complete solution; we content ourselves, chiefly, with calling attention to them, presenting here and there a suggestion by way of elucidation, leaving to our readers, or some wiser mind, to discover a more satisfactory explanation.

Our first perplexity is connected with life viewed as a discipline. It would seem, on the whole, as if this idea of life were the most satisfactory which could be presented. It appears to explain better than any other, its experiences and occurrences, and to connect it with a future state. If we could believe that life were a state of education, in which the evil within us were subdued, our defects supplied, and our good qualities strengthened, this would seem to give consistency to life, enable us to bear its calamities, and to wait patiently, where we did not understand. And it is not denied, that to many life proves just such an education. Their characters are

refined and elevated, and they, and others, can see that the experiences through which they have passed are just what they have needed. But in the case of others, it may be boldly affirmed that the contrary is the case. They have not had the discipline of which they were in need, and that through no special fault of their own, but because of the unfitness of the education they have undergone to their peculiar disposition and wants. To this it may be said, that persons often mistake their own characters, and do not know what kind of a discipline is best for them, and this is undoubtedly true. But there are cases where the profoundest reflection of the individual himself, and the keenest observation of those about him, will affirm, not only that he has not had the discipline he needed, but precisely that which he did not need; and to challenge this conclusion, is to deny the teachings of our highest reason. Again, it is said that God knows what kind of an education is suited to us, and that what he gives us is the best. There is comfort in this thought. But the difficulty still remains. Our best judgment teaches us that our life education ought to have been something different from what it has been, and finding our reason unmistakably teaching this, we give up reasoning, and as a last resort say that this discipline must be right, for it is sent by supreme wisdom. That the education of life has, in some cases, a tendency to strengthen our worst, and to subdue our best propensities, a little inquiry will make manifest. For example, hope is a very desirable quality. But the natural effect of life is to undermine hope. The young are hopeful; the experienced are moderate in their expectations, or despairing. Again, happiness is to be desired. But it is the young who are happy; those in mature or advanced life are frequently desponding. Love of men is a very noble quality. In early years this love glows with ardor, but almost inevitably life dulls this sentiment. Grand ambitions are very important to elevation of mind, and significance of life; but experience makes us more conservative in our plans, less sanguine of success. How life, too, starts into fearful activity our baser propensities. Misanthropy, scepticism, recklessness, selfishness, sensualism, are all the natural outgrowth of a discipline which, differently ordered, might have strengthened all beautiful and

admirable qualities. How often, by a strict logical and natural sequence, are the sweet waters turned into bitterness, all the passion and fervor which might have made the grandest attributes splendidly effective, made but to intensify the most elaborate and degrading wickedness! Nor is it any answer to say that in all these cases a wrong use has been made of discipline, that our best qualities ought not to have been subdued, or our worst strengthened. It is the thought here that some at least of the unfortunate results are the inevitable outgrowth, are involved in the very essence of the life education to which certain persons are subjected. You ask the old man why he has given up his noble ambitions for himself and the world, and you may not be able to detect any intellectual fallacy in his reply, that reason and experience have taught him so to do. At the same time you mourn the deplorable results, and in comparing his listless indifference and credulity with the ingenuous enthusiasm of youth, you are tempted to ask, if life be a discipline, are we not often better off without it than with it. The education of life, too, often fails to cultivate those qualities which need development, while it brings into undue prominence qualities which ought to be suppressed. For example, here is a conceited, self-confident person. One would say that he needed humbling. Yet it is very likely he will never receive it. Indeed, we have again and again had occasion to observe how just that success in professional and business life which it would seem should be denied to conceited persons, comes to them as the direct result of their self-assurance. It will be said that the success which thus obtained is not of a very high kind, and in itself it is not. But mere pretence will often give a position, emoluments, and an influence which are denied the most sterling qualities without it. Conceit, too, is fostered, not suppressed. On the other hand, a sensitive, retiring person is not only not likely to have this characteristic superseded by a confidence which he lacks, but it is probable that by failure and the stern discipline of life he will have an already undue tendency developed to an abnormal extent. Here again is one of those worldly, superficial, moral, and religious propagandists of which the world is full. One would say that trouble was necessary for such a person, to deepen and

spiritualize the character. But the fact is, he remains the same bustling, earthly kind of person he always was, and the education of life has served to strengthen rather than to correct these qualities. On the contrary, some spiritual, speculative nature, which apparently should be toned up to a healthy interest in life, and some definite practical work for the world, is confirmed in morbid introspection and reverie. The fact is, not to multiply illustrations, that life is full of what our most discriminating thought pronounces erroneous, superfluous kinds of discipline. This discipline appears to be often ideally wrong, and most deplorable in its practical results.

A second perplexity is found in the way in which mere mistakes are followed by the most terrible consequences. A train plunges down an embankment, a ship runs upon a rock, a mine explodes. What is the occasion of this fearful destruction of life and property? Merely miscalculation or negligence. One is maimed for life, or subjected to terrible disease. Why? Merely from carelessness or sin ignorantly committed. A person mistakes his calling, and a life which might have been happy and useful, ends in failure and wretchedness. Why? Merely because he, or his friends, misconceived his capacities and adaptabilities. It may be said that all these consequences, as well as those previously mentioned, are natural, and that we are taught, through them, the majesty of natural laws, and the duty of implicit obedience in every respect. This is true. But the mystery is, that the penalties are so tremendously disproportionate to the offence committed. Men may sometimes live profligate, dissipated lives, and at the end of all their debauchery, have strong, healthy bodies. But a little overeating, a little straining of the eyes, may aggravate into permanent wretchedness, a tendency to dyspepsia or ocular sensitiveness. One person may commit the gravest sins, and scarcely suffer a twinge of conscience. But a trifling error or neglect occasions another the most acute pain.

Another mental problem is, that so great an amount of suffering endured in good causes results in nothing. If we can see that all the pain and labor we expend will be finally rewarded, we can well afford the outlay. And this is often the case. The philanthropist, the moral and religious teacher, find their