spiritual is more than the supernatural; graces better than gifts. First: Gifts are no sign of divine favour; virtues are. Wealth, influence, talent do not prove their possessors to be objects of God's approbation. Balaam prophesied. To those who "cast out devils," Christ will say, "I never knew,” i.e., approved, "you." Not so graces. "The Lord taketh pleasure in them that fear him." Luton. STEVENSON, SUBJECT: The Truth Seeker. "There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the sea-side: he shall tell thee what thou oughtest to do."-Acts x. 1-6. Analysis of Homily the Seven Hundred and Sixty-Second. I. THE CHARACTER OF THIS TRUTH-SEEKER. He was a soldier-centurion, commander of a hundred men- a heathen Roman; his moral character devout, feared God, gave much alms, and prayed always; "his prayers had been accepted," &c. This solves a deep question, how will the heathen be treated by God, who never had the Gospel? Answer-men will be judged by the light they have. This man acted up to the light of nature, and was accepted, showing that he would have received the light of Christianity. This no encouragement to the moralist. (1) This man acted up to the light he had. The moralist does not. (2) The morality and good works of the centurion, only the outward proof of his devoutness. Not so with moralist, &c. (3) This man did not depend upon his good works, &c., as a ground, but sought something better, &c. (4) This man embraced Christ when revealed to him, &c. (5) This man impressed others with his own devoutness-family, soldiers, society, &c. II. THE HEAVENLY INTEREST IN THIS TRUTH-SEEKER. This shown by angels. We know their interest in men, that it is purely spiritual-their practical active part in the work of human recovery. This seen in their minute acquaintance with our circumstances. Call Cornelius by name-named Peterthe town-house-situation, near the sea-occupant, Simonhis trade, tanner, &c. This interest seen in the repentance and return of a prodigal, in every stage of the spiritual progress, &c. Thus, angels feel deepest interest in the truthseeker; hence, we should feel the same. An III. THE HUMAN GUIDE OF THIS TRUTH - SEEKER. angel here visited Cornelius, told him what to do, where to send, the man to send for. Why did not he do Peter's part as instructor? He knew the Gospel as well as Peter and better. He felt as much interest in it as Peter, &c. Why was He not employed to do so? (1) This is God's plan. Man employed to prophesy, to give divine news, to be the vehicle of Christ's divine manifestation. (2) Salvation is a practical work. We need the living illustration of a human life. (3) It is an experimental one we need, not only a teacher but a witness. One who can verify it from his own experience. (4) It redounds more to the glory of God and of Christianity. The greatness of the result is seen in the weakness of the instrumentality. (5) Establishes an independence and close unity amongst men. An important fact. The most important work reserved for men. IV. THE OBSTACLES REMOVED FOR THIS TRUTH - SEEKER. There were great barriers removed. The Gentile separated by high barriers. No communion. Unlawful for Peter to visit Cornelius. The barrier. The vision of Peter. The sheet with various living creatures, &c. Peter's scruple and reply. The men of Cornelius at the porch and their message.' The truth taught and obstacles removed. Enquirer, truthseeker, you have no barrier now. All barriers are removed. The way is free and special encouragement is given, &c. Lodges the Reaches Cæsarea on V. PETER'S SYMPATHY WITH THE TRUTH-SEEKER. Peter in anxious doubt. The will of God made clear. men. Pursues his long journey. fourth day. Address to Cornelius. All scruples and prejudices overcome. No hesitancy to follow the divine leading. The happy result. The truth-seeker led into full light. Receives the messenger and his word. He and family baptized, &c. Joppa: Jonah and Peter went to Gentiles. J. G. H. Thinkings by a Broad-Bibleman. 3 (No. VII.) SUBJECT: God's Half-Bible. ΤΟ THE EDITOR OF THE HOMILIST." EAR SIR,-I am, like yourself, an advocate for free inquiry, but not for dogmatic infidelity. I was, therefore, not a little pained to read in the July number of the HOMILIST, p. 56, "Without doubt, a large portion of the Bible has been lost." Were I to adopt the same spirit of dogmatism, I should deny this in toto without assigning any reason. But in order to satisfy others, let me show why I hold the remarks of your correspondent to be I. UNREASONABLE. Admitting the necessity of a Revela tion, is it consistent with reason to suppose that God would allow "a large portion" of it to be lost? Is it, moreover, reasonable to suppose that the same wisdom which dictated the sentiment, "If I bear witness of myself, my record is not true," would cite Scripture in confirmation of Scripture, as must have been the case if the writings enumerated by "Replicant" formed at any time a portion of the Canonical Books? II. UNSCRIPTURAL. All Scripture is given by inspiration of God. Not one jot or one tittle of his Word shall fail. "Heaven and earth shall pass away; but my words shall not pass away!" Curses are denounced against those who add to it or take away from it. III. UNSUPPORTED BY FACTS. There is not the remotest reason for believing that any one of the books referred to by "Replicant" ever formed part of the Bible in any sense but that in which all extraneous evidence forms part of it. The logical inference looks entirely in the opposite direction. The dictum of your correspondent may, in fact, be reduced to this absurdity, "All that is not in the Bible is necessarily and undeniably part of the Bible." Hume's "History of England" would remain intact, if Ingulphus, Asser, the Saxon Chronicle, Bede, Henry of Huntingdon, and all the authorities quoted by him, had perished. So the Bible remains not the less complete and perfect because other writings incidentally referred to in it have been long lost. As regards the latter, these books cannot be said to be quoted, much less sanctioned, by the sacred writers, so that our argument acquires force by the comparison. Were I disposed to be as sceptical as "Replicant," I could have made a much stronger case than he has done, by showing that other writings are actually quoted, and sometimes with decided approval, by the inspired penmen, which even he would allow never formed any portion of Scripture. Let him add, if he please, to his list of sacred books lost, mislaid, mutilated, or dropped out of the Canon :— 1. The Poems of Aratus the Cilician, in which occur the words, "For we, His offspring are," quoted approvingly in Acts xvii. 23. 2. The Hymn of Cleanthes to Jupiter, containing a similar passage. 3. The Code of Epicurus, the core of which is evidently referred to by Paul in 1 Cor. xv. 32. 4. The complete works of Menander, whose axiom, "Good manners are debauched by talk profane," is actually paraphrased in the next verse. VOL. XXI. H 5. The writings of that Cretian Satirist who described his countrymen as "always liars, evil beasts, slow bellies." As Paul (Tit. i. 12) calls him a "prophet," there can be no doubt that the loss of his writings must be as fatal to the integrity of Scripture as those of "Gad the seer." 6. The Dialogue between Michael the archangel and the Devil, in which are found those memorable words—“The Lord rebuke thee.". (Jude 9.) Let me not be charged with irreverence in thus approaching a subject fraught with such momentous issues; but statements so shallow, and put in such an unguarded manner, as those of "Replicant," admit of no better answer than the reductio ad absurdum. STET. Biblical Criticism. By Rev. CHARLES WILLS, M.A. ACTS OF THE APOSTLES.- Chap. xxv. 1.-And Festus having come into the province, after three days went up to Jerusalem from Cæsarea. 2. And the high priests and the chief of the Jews, &c. 3. Asking favour against him, that he would send for him to Jerusalem, making an ambuscade to kill him in the way. 5. Let them then among you, he says, that are able, go down with me, and if there is any [fault] in this man [avdpe] accuse him. 7... against him, &c. 8. Paul answering: Neither against the law of the Jews, nor against the temple [iepor], nor against Cæsar, have I sinned at all. 10. And Paul said, At the tribunal of Cæsar am I standing, where I ought to be judged, &c. 11. If now then I am a wrong-doer, und bave done anything worthy of death, I deprecate not to die: ... no man can grant me to them. I invoke Cæsar. 12. Then Festus, having spoken with the Council, answered, Cæsar thou hast invoked, to Cæsar thou shalt go. 14. . . . . There is a certain man [Avmp Tus], &c. 16. To whom I answered, that |