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things to come.' This solemn declaration that the Spirit would teach the apostles truth only, because he would not speak from himself, but by commission from the Father and the Son, would lose all its practical meaning, if the Spirit left them in their writings to speak from themselves,' and thus to mix an indefinite amount of human error with the messages of God.

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"The higher rank of the apostles, compared with the prophets, both of the Old and New Testaments, is a further evidence of the same truth. The writings of the Old Testament prophets, our Lord himself bears witness, were the words of the Holy Spirit speaking by their mouths. He affirms, also, that a greater prophet than the Baptist had not appeared; and still, he that was less' or inferior' in the kingdom of heaven would be greater than he. The natural meaning seems to be, that even those prophets who held quite a secondary place under the gospel were really higher than the Baptist in spiritual honour and dignity. The higher authority and dignity of the apostles, by whose hands the gifts of the Spirit were conveyed, is implied in the whole history.

The conclusion from this comparison is simple and clear. The writings of the prophets of the Old Testament were under the guidance of the Spirit, and of Divine authority. Much more must we believe that, under the dispensation of the Spirit, the same guidance would be youchsafed to the apostles in their writings, since they rank still higher than the others in spiritual dignity and honour. If we receive, then, as historically true, the statements of our Lord with regard to the apostolic office, confirmed by the mutual testimony of the apostles themselves, then the inspiration of the New Testament, three books alone excepted, seems a clear and unavoidable inference. Accordingly, it seems that the early churches. were guided mainly by this principle in the formation of the canon; since the relation of Mark to Peter, and of Luke to Paul, gave their writings an indirect sanction equivalent to immediate authorship by one of the apostles.

"III. In the historical books the character of simple testimony is most prominent, and a direct assertion by the writers of their own inspiration might seem out of place. The direct evidence chiefly applies, then, to the two other main portions of the New Testament, the Epistles and the Apocalypse. The apostles, in the Epistles, bear

witness to their own inspiration, along with that of the evangelists, and of the Old Testament; while the Apocalypse, besides claiming Divine authority for itself, puts a parting seal upon all the prophetic writings of the word of God.

"Thus the inspiration and authority of the New Testament, though not capable of the direct evidence given to the earlier Scriptures by the lips of our Lord himself upon earth, has other evidence, from plain analogy with the Old Testament, from the character of the gospel dispensation, from the revealed rank of the apostles as even higher than the prophets, from the promises of Christ, from the direct averments of St. Paul concerning his own epistles, and his indirect testimony to St. Luke's writings and the earlier gospels, from the cumulative testimonies of St. Peter and St. Jude, from the statements of the fourth gospel, and the full and emphatic declarations of the Apocalypse, like a keystone to the whole-which leaves those without excuse who treat it as mingled and imperfect utterances of fallible men, and refuse to own that it is, in reality, the true sayings of God,' the last and highest portion of that word which will assuredly judge them at the last day."

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A FORTUNATE FREAK.

Is there any such thing as "chance" in the world? Certainly not; yet it may strengthen our faith in the Divine care, which directs and overrules, to take note of instances of special mercy which have sprung out of seemingly the merest accident.

One evening a very idle, dissipated, poor man in a large city was seized with a sudden "freak,” as he called it: he could give no other account of it: "it just came into his head." He said to his oppressed, overworked wife, “Get my best clothes out for to-morrow: I'm going to church." She thought it was only a passing joke. He had never been to church, for aught she knew, since they left it on their luckless wedding day. The request was repeated. She was astonished, but obeyed. He went: the word was ready for him there. It "found" the sinner "out:" it convinced him of sin. The Holy Spirit of God led him to repentance, to Jesus; and, after a few more stages of mercy, the "lost sheep" was borne to the fold on those shoulders which had borne for him the chastisement.

What next?

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Did it end there? Was he afterwards simply a forgiven child, rejoicing in hope of the glory to come? Far from it. Son, go work to-day in my vineyard," was the next message; and it came with power into his heart. But "how work?" and "where?" He was not long left" standing idle," because no man had hired him.' The vineyard was close at hand, and he

entered it.

It was a ragged school, in one of the most thickly populated districts of one of our large cities. He made himself known as one who could teach nothing, but was willing to wait on those who taught. The strong, quiet man handed the slates, placed the benches, arranged the room, was literally "a hewer of wood and a drawer of water," helping as the humblest in this work of love for the destitute, and all for "the Master's" sake. He remembered Him who came "to seek and to save that which was lost."

By and by the manager said, "Here is a small class wanting a teacher: will you take it, and try what you can do ?" So this man, who had been sitting learning at the feet of Jesus, began to teach others what he had himself learned there. He was soon found to be the man for the work; and, as years passed, he rose from class to class, till he first declined, then accepted, the office of superintendant. He proved to have a singular tact for ruling the unruly; and many a scene of quietly restored order, and ragged rebellion nipped in the bud, evidenced that power. Once a set of " roughs" entered in a body, great, ill-looking lads, plainly set on mischief. The other teachers in alarm called for the police. Nothing of the sort was wanted. In less time than it takes to tell the story, each lad was sitting disarmed, slate in hand, doing sums. he met them :-"Come in, my good fellows! You're the very lads I've been wishing to see here this long time; here's a place already for you;" and each one was led off to a separate seat. "Can you do a sum in addition? That's well: do it, then. Can you in multiplication? Very good: get it done as fast as you can ;" and so forth. The discomfited students each performed his part; and when the time came for reading the word and prayer, he set them on their good behaviour by saying, "Now, my lads, you're some of the biggest among us: you must set the youngsters a good example, and show them how to behave."

Thus

Nor was he wanting in firmness when needed. One bad

young fellow, "quite incorrigible," met his eye. "My lad," said he, "I never like to turn out a ragged boy-1 was one myself; but you be off this minute." And there was no appeal from the sentence: the culprit subsided, and retired. Some time afterward they met in the street. "Good night, Sam." "Good night, Mr. - ;" and they passed each other, and parted on the thronged pathway. Very soon he heard a step behind him. He looked round. Please, sir, may I come again to school?" One look at the subdued face of the expelled "rough" was sufficient. Come, my lad, by all means;" and this time he was the obedient scholar.

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Years attested the upholding power of that grace which works by love. Though a hard-working man, he did not choose to serve his Master with what cost him nothing. On the contrary, when offered a salary for superintendence, he said, "There is one thing more I want to say now about the pay. I'm not going to take a farthing for what I do. I love the ragged boys. I was one myself; and I won't be paid." This was offered him, because it was well known that his calling obliged him to be out and about in the streets as early as four or five in the morning; and his school engagements would detain him till nine o'clock for four evenings in the week. But he preferred working among his ragged friends, though each night so devoted he was obliged to be up till twelve preparing for his daily Occupation; and only four hours of rest remained before he was out in the cold twilight of the sleeping city.

"Did he serve God for nought ?" is a question recorded of old time, as coming from the accuser of the brethren. In one sense he did not. God blessed his work. The early morning light, which always saw him at his calling, rain or shine, looked down on a growing prosperity; and many and many a sovereign or thirty shillings given to charities, testified that he was ready to give of what the Lord had so bountifully given to him. He occupied still the same humble station, Christ's servant and freeman, rejoicing in hope of the heavenly inheritance.

Now, was it a chance "freak" when that man asked his wife for his best clothes that Saturday evening? I trow not. It was a link in that golden chain of providences which, let down to earth, is kept in the hands of the Divine Disposer of events.

And what of his wife?" I can fancy I hear some

cottage matron inquire. She found the good of the "fortunate freak," first in a reformed husband, then in her own conversion; and thenceforward she might often be seen sitting, one of the most silent of womankind, directing a party of sewing women at a mothers' meeting, a nod or a smile from her going further than many praises from a more wordy friend.

Well was it said of this good man by one who knew him thoroughly, "He is a rare man.” Well might he see and acknowledge the grace which transformed the idle and the profligate, and made him an honoured member of the household of faith.

A MORNING CALL.

A CLERGYMAN on a journey called on a brother minister who had been an intimate friend: they were delighted to meet. The several members of the family were introduced to the visitor in turn. He was one of the few ever intent on aiming at individual conversion, and had not been long at his friend's before he had inquired after the spiritual state of each one, and found all were openly avowed members of the church of Christ, excepting one daughter, an interesting young woman of eighteen. The fact impressed his mind with unusual sadness, and he addressed a few earnest questions to her.

Being requested to conduct family worship, all other subjects seemed to occupy his mind but faintly, and the one idea of that young lady's unconverted state bore on his spirit with a weight he could not shake off. He prayed for her as for one standing between life and death, and pleaded so earnestly that the family circle might not be broken, that all were in tears when they rose. A very few words were spoken, the farewells were exchanged, and the visitor went his way.

One or two years after, the visitor received a letter from his friend and brother minister. It was replete with happiness and thanksgiving; for, added to his other blessings, was the joy of his daughter's conversion and profession of her belief in the Saviour. From the morning on which that prayer was offered for her by her father's friend, she had not ceased to feel that she was hourly in danger of being eternally lost. It had so impressed her mind that she seemed continually to hear the words he poured forth,

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