can cast out devils. Luke xi. 21, 22. Who can do this? Christ alone. John xii. 31, 32.—VERSE 30. What does this mean? That every person is either a friend or an enemy to Christ.

IMPROVEMENT. Dwell upon the power of Christ to purify the soul from sin and to make it his own, and show that there is no such thing as neutrality in religion-every one is on the way either to heaven or hell.

DECEMBER 3.

Afternoon Reading, Gen. xxiv. 29-60.

Afternoon Lesson, Matt. xii. 31-37.

* NOTES ON THE LESSON.

VERSE 31. What is meant by blasphemy? Speaking against God," with feelings of hatred. What was the punishment for blasphemy under the law? Lev. xxiv. 16. Was this punishment ever inflicted? Lev. xxiv. 10-14, 23. Is God willing to forgive sin? Isaiah 1. 18; lv. 7. What is meant by the blasphemy against the Holy Ghost? A malicious feeling against the Holy Ghost, notwithstanding a conviction of his being, character, and works. -VERSE 32. Had they to whom these words were addressed, spoken against the Holy Ghost? Probably not, for few had yet heard of him. Acts xix. 1-4. Were these words those of warning? Yes: for they had already "spoken against" the Son of Man.-VERse 33. What idea did Christ mean to convey by these words? That actions are the proofs of character; and that the power and mercy displayed by Christ in his miracles were proofs of the purity of his character.-VERSE 34. Were the Pharisees thus addressed by any one else? Matt. iii. 7. What is meant by the latter part of this verse? That evil words are the effects of an evil heart. Matt. xv. 18, 19.-VERSE 35. Does God in any other part of scripture make the conversation a test of disposition? Ps. xxxvii. 30, 31; Prov. xii. 17.-VERSE 36. What is meant by an "idle word?" Foolish, vain talk. Is it our duty to take care how and what we speak? Eph. v. 4; Prov. xvii. 4, 7, 18; xix. 1; xxv. 11; xxvi. 22, 28; xxix. 20.-VERSE 37. What does this mean? That words as signs of the state of the heart will be examined, and by them every one will be judged. Jude 14-16.

IMPROVEMENT. Speak of the sin and danger of those who resist the good impressions produced upon their minds by the Spirit; upon the necessity of a change of heart before we can order our conversation aright, and the great importance of keeping watch over our words.

* See "The Unpardonable Sin," p. 381.

REVIEW.

Piety and Intellect relatively estimated: addressed especially to those who from profession or predilection are engaged in study, as also designed and accommodated for all readers in the community. By Henry Edwards, Ph.D. Second edition. London: Simpkin, &c. 1843.

"Some books," says Lord Bacon, "are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention." The present volume is one which may justly be said to belong to the first two classes of books. It is to be both "tasted" and "swallowed." Whether read in parts or as a whole, it will give pleasure and afford instruction. It has its blemishes-not a few. Greater simplicity of language and style would have made it more readable and less bulky. A more careful analysis of the subject, as announced in the title, would have induced a more logical division of chapters, and thereby have relieved the author from the necessity of frequently treading over the same ground. But still, with this abatement, we hail the volume as a valuable addition to the useful literature of the day. The subject is of practical importance, and deeply interesting. The present age, without being particularly learned or intellectual, is given to a species of idolatry against which it is well to be warned, from whatever quarter the warning may come. The more especially is this warning needed, inasmuch as a school of philosophy has arisen and extended amongst us, the tendency of which is to deify humanity wherever it is exhibited in its nobler aspects. We refer to the school of Carlyle. There is a vein of subtile and refined atheism running through all the productions of this school, which vitiates all that is otherwise excellent in them. It is not a coarse and brutalizing atheism ; but practically it is atheism, and the more to be deprecated because combined with much that is good. The depravity of our nature is in no case more strikingly displayed than in the aversion of men of taste and genius to the religion of the Bible. We have often wondered, whilst perusing the writings of such men, how they could come so near to the kingdom of heaven in the sentiments which they cherish, without pressing into it as

the long sought-for goal of all their aspirations; how they can advance principles so much akin to those of the gospel, and yet practically reject the gospel as a revelation of God in Christ. We have sighed as we beheld them coming up to the Saviour, inquiring, "what must I do to inherit eternal life ?" and afterwards depart from him in sorrow because his requirements were not such as suited their views. Is it not a strange thing that when the Lord Jesus Christ has set up his throne amongst men, there should be found individuals possessing much discernment, and reputed as the followers of morality, who can come almost up to the very footstool of that throne, and then turn aside to give their homage not to him, but to some creature who may reflect some feeble rays of his glory. A Luther—a Knox—a Dante a Shakspeare-a Goëthe-are heroes, and demand a "hero-worship :" and (wonder O heavens!) Jesus Christ is to have no more! Men are to be worshipped because of the good that is in them, and yet the infinite good is practically disregarded! Indeed it is a heart-sickening spectacle to witness such conduct on the part of those who put themselves forward as reformers and regenerators of the age. We tell them they are on the wrong tack-they are wandering stars which have broken loose from their true orbit-they are attempting to bring back a pagan age their philosophy is a heathen philosophy, not a whit better than that of Plato, and certainly not so wise. Away with this deification of man on the ground of intellectual or moral qualities comparatively preeminent! The whole summation of human excellence gathered in from all time, could it be exhibited in one resplendent genius, would be unworthy of a moment's idolatry, so long as the Infinitely Perfect displays his glory in the person of Christ. Let the law of moral gravitation be obeyed. The central sun of all suns and systems is Christ— "God manifest in the flesh." Around this light all created lights should revolve, and before this light all created lights must of necessity "pale their fires."

To return to our author, we accept his volume as an omen for good. He has placed piety and intellect respectively on their true footing. He has elevated the one; he has not despised the other. The advantages of secular knowledge have not been overlooked; the superior advantages of religious knowledge, received into the soul and permitted to exert its influence over

the entire man, have received due regard. The great things which may be achieved by human wisdom have been specified; and the imperfections of the wisest have been pointed out. The volume is enlivened by well-chosen illustrations, extracts from the writings of others, narratives, and portions of biographyso as to form a very readable book. We cordially recommend it to all "who are engaged in study," and to "all readers in the community."

The sun was sinking in the balmy west
As Jesus finished. All the day before
His glory was obscured: a brighter sun
Was shining on the earth. Light floating clouds
And fleecy veiled his face, yet not with shade;
Diminished only seemed his brighter rays—
Fit tribute to a greater orb below.

But now he shone in splendour, and his beams
Changed every tree and mountain-top to gold.

The Saviour's task was done! He had proclaimed
That truth which is his kingdom. And he moved,
Gently as peace, adown the mountain side
To the fair plains below. A multitude,
In broken groups, irregular, followed on,
As if enchanted by the last deep tones
And serious that escaped the Saviour's lips,
Hoping to hear that same sweet voice again.
But he had finished: and no more returned
From that world's pinnacle to preach to man.
Low sounds of converse floated in the air
And wondering questions; for astonishment

Had filled their vacant hearts. "Who is he? Whence?
"How long will he remain to meet our gaze?
"What other marvels can he show to men?
"Is he a prophet?—the Messiah true?

And has he power our maladies to cure?"

But hark! the popular hum has ceased; for he
Whom all men follow stops-and a low cry
But earnest falls upon the ear: "Unclean,
Unclean." The cry is caught-from lip to lip
Passes that dreadful word-and every eye,

Turned towards the spot whence issued the sad voice,
Beams with a questioning expectancy,

As if to see whether the Saviour's power
Can reach the leprous man. Again that cry,

As if from an entombed: "Lord! make me clean!
"O Lord! thou hast all power, and if thou wilt
"Thou canst." And lowly at the Saviour's feet
The suppliant leper worshipped. All amazed
At such close contact, and as if afraid
To catch the leprous taint, the multitude
Shrunk back; and e'en his nearer followers,
Those whom the Saviour had bid follow him,
(Disciples then, and since apostles called)
Drew up their garments round them, as in dread
Lest by some movement of the prostrate man
They might become unclean.

But" to the pure

All things are pure." So he who knew no taint
Could take none. There was nought of fear in him.
He shrank not, moved not. On the spot he stood
Where he at first had stopped. The leper's face
Was raised in supplication. What a sight
To look upon! Upon his livid hues

The Saviour gazed-for he could bear to gaze.
No feeling, save of pity-none of dread-
Beamed in his countenence-and that was deep.
He saw the imploring look, the glistening eye:
He read the inmost heart. The outward form,
Marred by the leprous scales, drew pity down:
The inward soul-thus beautified by faith,
Invisible to every eye but his-drew power.
He raised his hand and touched; and in calm voice
Omnipotent thus spake : "I will be clean!"
The WORD prevailed. No scales fell off his face,
But (wondrous change!) the suppliant leper rose,
A man new-made, and stood before him clean!