noble in nature; all her operations are, in his infatuated opinion, only the movements of self-existing machinery; and if he is thus limited in regard to the objects of nature, how shall he describe man with eloquence? For him language has no richness, and from the treasures of expression he is entirely shut out. Christianity furnishes so many proofs of its excellence, that when you fancy the subject exhausted, another suddenly starts up under your pen. We have reasoned on Christianity in the arts and sciences, and are now called on to exhibit the decided superiority of its eloquence. The only species of eloquence used by the ancients were judicial and political, moral eloquence appeared not upon earth till the gospel dispensation. The orators of Greece and Rome founded their hopes of eloquence on the agitation which they excited in the heart: the eloquence of the pulpit has sought its success in a higher region; by appeasing the passions, she makes them listen to her voice. God and Charity, such is her text, ever the same, ever inexhaustible. Incapable of fear and injustice, she gives lessons to kings, but without flattery; she comforts the indigent, but without reproaches. The heathens were ignorant that real existence begins not until death, the Christian religion has alone founded that great school of the grave, where the apostle of the gospel imbibes instruction. In short, religion, in all ages and countries, has been the source of eloquence. (To be continued.) WHAT IS THE BEST PLAN FOR BIBLE CLASSES? CHRISTIAN pastors, Sunday school teachers, and parents, are deeply interested in this question. Scriptural knowledge is divinely ordained to be the means of regenerating mankind, according to the inspired prediction, "The earth shall be full of the knowledge of the LORD, as the waters cover the sea." Bible classes scem admirably adapted to promote that glorious object, and therefore an intelligent, practical answer to the question proposed, will be suitable for the Christian's Penny Magazine, and probably useful to many of its readers. Although my method may not be the "Best Plan for Bible Classes," yet as it has been found profitable in a considerable circle during several years, and part of the plan for nearly twenty years under my direction, it may perhaps furnish valuable hints to those for whom they are designed. I take a section of some chapter in the New Testament, form a number of questions upon it, and copy them on slips of paper to the supposed number wanted, ready for the Prayer Meeting on Monday evening. This exercise takes place once in a fortnight or three weeks. After a brief exposition of the section, and reading the questions, any person present is allowed to take one; and those who choose write answers, putting them in a letter box conveniently placed in the chapel, for me to take out on the Lord's day evening. On the Monday evening I read them, approving those which are correct in sentiment and expression, and pointing out errors which any may contain. As no name is allowed to be put to any of the papers, I not know who are the writers, which is sometimes the case; and corrections, in a spirit of kindness, exposing the inaccuracy, as it is not generally known whose paper it may be, are always well received, and become profitable. Some of the answers would do credit to a theological student; and the exercise is declared, by those who attend, to be peculiarly edifying. may A neighbouring clergyman had adopted part of my plan for similar exercise, with much benefit to his Q. 1. What was meant by Philip preaching Christ to the Samaritans?- - Acts viii, 5. Q. 2. How could the delusions of Simon prevail over the Samaritans?-Acts viii, 11. Q. 3. What influenced Simon the sorcerer to desire Christian baptism?-Acts viii, 13. Q. 4. What may we learn from the fact of Simon continuing with Philip, beholding his miracles?Acts viii, 13. Q. 5. What was meant by the Holy Ghost falling upon the believers at Samaria? -Acts viii, 15-17. P. S. The "Companion to the Bible," and "Manners and Customs of the Jews," and "Watts's Scripture History," are recommended to the young persons who write. ANSWER OF A YOUNG PERSON IN A Biblь Class. Sir, I have had the privilege of attending several of the Bible Class meetings, and have found them very interesting, and I trust I can add profitable. Encouraged by what you said on the last occasion, 1 ventured to take a paper on leaving the school-room, which I found contained the first question proposed by you on that evening, "What is meant by Philip preaching Christ to the Samaritans?" In reflecting upon this question, I imagined to myself, Philip leaving Jerusalem to avoid the persecution which raged there, and escaping to Samaria. Arrived at this city, what would his first feelings be? Most likely, gratitude to the Most High, for deliverance from cruel and wicked men; and I think also he must have felt deep regret at losing the society of those with whom he had taken sweet counsel, whose hands had administered to him the bread of life, and who had called and set him apart to the honourable and important office he filled in the Christian church. But he would soon think on his future employment. Prudence, we might suppose, would suggest the necessity of his seeking retirement, of concealing his principles, of ceasing to appear publicly as a disciple of the despised Jesus of Nazareth. He could not forget the hatred which had been manifested towards all who dared to bear the name of Jesus. He could not but reflect on the martyrdom of his companion and fellow-disciple, Stephen, nor expect any thing better for himself, were he to stand forth as a soldier of the cross. The risk he must know and feel to be great, and that probably bonds, imprison. ment, and death, would await him. But such prospects do not appear to have damped his ardour, or abated his zeal. He appears to have lost all thought of self; he felt and acted as a patriot and a Christian, as one who had been richly endued with the gift of the Holy Spirit, as one who had felt the love of Christ shed abroad in his heart, and which, therefore, led him to desire that the Samaritans might be saved. With a noble resolution then, and "With arm invincible to wield The Spirit's sword, the Spirit's shield," he stood forth to proclaim to his countrymen the words of eternal life. Disregarding alike the frowns and the smiles of men, he could say with the great apostle of the Gentiles, "None of these things move me;" and knowing there is "none other name given under heaven among men, whereby they may be saved," he "preached Christ unto them." May we not with propriety conclude, that he preached Christ unto them as the subject of prophecy, as him of whom Moses and the prophets wrote? Knowing that they were acquainted with the sacred writings, he would appeal "to the law and to the testimony;" he would show that the long-expected Messiah had come, and the predictions made concerning his first advent, and the work he was to perform on earth, had all received their accomplishment; that all the rites and ceremonies, the sacrifices and oblations of the Mosaic dispensation, had reference to him, and prefigured the work which he came to perform. would preach Christ to them as the Prophet foretold by Moses, when he said, "A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me;" as the Priest referred to by the Psalmist, when he sang, "Thou art a Priest for ever, after the order of Melchisidec;" as the King seated upon "the holy hill of Zion," "whose dominion is an everlasting dominion, and of whose kingdom there shall be no end." He He preached Christ to them in the dignity of his person, as he "who was in the beginning with God, and was God, as he who was in the form of God, and thought it not robbery to be equal with God:" as the Creator, Preserver, and Upholder of all things, in whom all live, and move, and have their being. He preached Christ unto them in his mysterious incarnation and wonderful humility, leaving the highest throne in glory, assuming our nature, and tabernacling in the flesh; living a life of poverty and of pain, despised and rejected of men; a man of sorrows, and acquainted with grief; and, oh! wonder of wonders! at last dying the ignominious death of the cross, that the guilty might go free. He would show to them the authenticity of his mission, by the miracles which he had wrought while on earth. Philip would, and no doubt did, remind them that these mighty works were not done in a corner. He could appeal to them, and say, “Have you not witnessed, or at least heard from credible authority, of these things? Did not the blind receive their sight, the lame walk, the deaf hear? Were not the lepers cleansed, and the dead raised to life? Were not multitudes fed with a few small loaves and fishes? Was not his whole life spent in doing good to the bodies and souls of men? Yet with wicked hands he has been crucified and slain!" He preached Christ to them as their only Saviour. He would tell them of the necessity of the atonement made by him on Calvary, and show, that while by his spotless life the law of God had been honoured, by his vicarious death the claims of justice had been satisfied, and the way opened by which God can be just, and the justifier of them that believe in Jesus. He preached Christ unto them as risen from the dead, and ascended up into glory, and there exalted as a Prince and a Saviour, to give repentance unto Israel and the remission of sins, to bestow pardon on the penitent, and reconcile the rebel to God. "Be it therefore known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins." He would exhort them to close in with the offers of mercy, reminding them, that if they rejected the atonement of Christ, there remained no more sacrifice for sin; that "whosoever believeth on him shall have everlasting life; but he that believeth not, shall not see life, but the wrath of God abideth on him." He preached Christ unto them as an Intercessor at the right hand of God, living to carry on his cause; and being possessed of all power in heaven and on earth, would render unavailing all the opposition made by them to oppose his reign; that to him every knee should bow and every tongue confess, for he must reigu till he hath put all his enemies under his feet. Lastly, he preached Christ unto them as their future Judge. If they refused to embrace the sceptre of his grace, they must submit to his iron rod; for the time is approaching when he will be revealed from heaven with flaming fire, taking vengeance on them that know not God and obey not his gospel. Then, "Thron'd in mid-heaven, with crowns of glory spread, He'll sit in judgment on the quick and dead." And then will all receive according to what they have done, whether good or bad. Those that have Christ for their Saviour and their friend will then be welcomed to glory; while to the unbelieving he will say, "Those mine enemies, that would not I should reign over them, bring them hither, and slay them before me." Such, I think, we may fairly suppose to have formed the theme of apostolic ministration, and such to be included in the preaching of Christ by Philip the Deacon. And does it not point out what ministers should preach, and what their heaters love to listen to? If Christ is left out of the sermon, the basis of Christianity is wanting; and wherever Christ is preached, there may we expect success to follow. If I had room I should like to relate the anecdote of the Moravian Missionaries, who so long sought to reform the Indians, but tried in vain, till they preached Christ, when the most wonderful results ensued. Also the case of the poor Hindoo, who walking on spikes as a voluntary punishment, heard the Missionary take for his text, "The blood of Jesus Christ his Son, cleanseth from all unrighteousness," and jumping up, threw off his torturing sandals, and exclaimed, That is what I want!" Perhaps, Sir, you will have the kindness to relate these anecdotes more fully. 66 I am afraid you will think me very tedious, and I shall therefore close with mentioning a circumstance that occured a few days since. Meeting a neighbour, I inquired of him where he had attended on the preceding Sabbath afternoon. He informed me he went a short distance from this neighbourhood, and heard an elderly minister preach. Ön asking him how the minister was liked, he replied, that some present complained very much; but, added he, I liked him very well, for "he preached Christ." I remain, yours respectfully, THE WRITER. THE LOVE OF KNOWLEDGE. THE love of knowledge, or of intellectual power, is, in its most perfect development, the love of infinite wisdom, or the love of God. Even in our imperfect life, this passion exists in a considerable degree; it increases with age, outlives the corporeal faculties, and at the moment of dissolution is felt by the conscious being, and our future destiny depends upon the manner in which it has been exercised. When misapplied to vague curiosity, restless ambition, and pride, the being is degraded, and sinks in the scale of existence; but when this love has been exercised on the noblest objects, in discovering their various properties, and applying them to useful and benevolent purposes, in developing the laws of God, and admiring them, it becomes then of a nobler kind, and raises its possessor to the most exalted height of honour which can be attained in this most transitory world. Sunday School Lectures. LECTURE IX. 66 GIVE US THIS DAY OUR DAILY BREAD." Teacher. This is the fifth Sunday that I have spoken to you on this portion of the Lord's prayer, and it is also the last. On the first Sunday, I explained to you the meaning of this sentence, as it referred to our temporal wants. On the second Sunday, and on the last two Sundays, as I shall also to-day, I considered it as referring to the wants of the soul: on the second Sunday, I went into these several wants of the soul very generally. On the third Sunday, we considered what was the meaning of the word redemption, who was the Redeemer, who were the redeemed, from whom we were redeemed, and what was the price with which we were redeemed; and lastly, I showed from Scripture, that all were redeemed. On the fourth Sunday, I showed how that Christ has borne the punishment deserved by all, both lost sinners and saved; that Christ has obtained the Holy Spirit for all; and lastly, I showed you that redemption, and Christ's having borne the sins of all, and offering the Holy Spirit, cannot by themselves save a sinner. On the fifth Sunday (i. e. to-day), I shall show what Christ has done for the glorified only. What is it that we are to do to-day?-To show what Christ has done for the glorified only. Teacher. The righteous and wicked, all have been redeemed, had the punishment of their sins borne, and the Holy Spirit offered to them: now the righteous having fled from Satan to Christ, taking advantage of his redemption, have prayed for the Spirit, who 1st. Has washed away their sins in Christ's blood, and has, 2dly. Sanctified them; then, 3dly. Christ has given them his righteousness, thus making them fit for heaven; and 4thly. God has justified them, and will also glorify them. These are the four things which are performed only for those who are saved: if these four things were accomplished for all, then all would be saved. What are those four things which are done only for those who are saved?-The glorified only are cleansed by Christ's blood from their sins, are sanctified, clothed with Christ's righteousness, and then justified, and when justified, glorified. Why are not these four things done for all?-Because, if the sins of all were washed out by Christ's blood, if all were sanctified, clothed with Christ's righteousness, and then justified, it must follow, that all would be glorified, because then they would be heirs with Christ, and be entitled to heaven. What is the meaning of sanctification?-The making of a man holy, willingly devoting himself to God's service, and loving God's will. Who is to sanctify us?-The Holy Spirit. Teacher. It is declared, 1 Cor. vi, 11, “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." Where is it declared that the Holy Spirit washes a believer from sin, and sanctifies him?—I Cor. vi, 11. In what words?-"But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." Teacher. A man cannot go to heaven, without his sins having been taken away from him, because it is declared, Rev. xxi, 27, "And there shall in no wise enter into it (i. e. heaven), any thing that is defiled." Can a man go to heaven in a state of sin?-No. What is the meaning of righteousness? — Good works. Why will not our own righteousness do instead of Christ's?-Because we have none. Where do we find this declared?-Rom. iii, 10, "There is none righteous, no not one." Whose righteousness must we have then?—Christ's. Where is this declared? - Rom. x, 4, "For Christ is the end of the law for righteousness, to every one that believeth." Teacher. It is plainly shown that no man can enter heaven without Christ's righteousness, in a parable, Matt. xxii, 12, 13, where a king is represented as making a great feast; and it is said that those who came to the feast were obliged to have on a wedding garment; it is also added, that one guest came without a garment, and was consequently cast out. The meaning of which is simply this: The king is the Father; the feast, heaven; the garment, Christ's righteousness; and the man who intruded himself into the feast was a sinner without Christ's righteousness. Where is it declared that no man can go to heaven without Christ's righteousness?-Matt. xxii, 12, 13. In what words?"And he said," &c. Teacher. Now no man can have Christ's righteousness without being made holy, and no man can be made holy without having Christ's righteouness. A man must be made holy, before he can have Christ's righteousness, as you would strip a man of his dirty and ragged clothes before you would give him a beautiful new suit the filthy rags are our own righteousness, the new suit Christ's righteousness. What is the third thing that the Christian only has done for him?- He is justified. Teacher. Justification means, being placed precisely in the same situation as if man had never sinned. Suppose a man to owe another 201., and another was to pay down the money for the debtor, he would be placed in the same situation as if he never owed a farthing to his creditor; this is justification: and justification is caused by a man's sin being taken away, by being sanctified, and having Christ's righteousness, and upon this follows glory. But man is not merely a debtor with nothing to pay, but a criminal also, with punishment to endure. If I were only a debtor, and Christ had paid the debt for me, I am no longer a debtor, and then I have a right to heaven through Christ. But being also criminals, we cease not to be criminals if another die for us. If I were a murderer, and some one died in my stead, I should be just as much a murderer, when my benefactor had died for me, as when I was under sentence of condemnation; and therefore it is of God's sovereign will, and that only, that I am saved, if ever I am saved. From what I have said it follows, that to obtain sanctification, Christ's righteousness, justification, and glory, is, or ought to be, our most earnest wish: and remember what are the means, Aşk, and ye shall receive." But consider what David said, "If I regard iniquity in my heart, the Lord will not hear me." Strive then, trusting in God through Christ, to conquer sin and Satan, earnestly desiring to forsake unrighteousness, and those things which offend God, and as earnestly desiring to glorify him in your bodies, which are his; and then, for Christ's sake, you will not go away empty. C. R. A. ON CHRISTIAN EDUCATION. PART I. "Train up a child in the way he should go, and when he is old he will not depart from it." PARENTS are naturally and honourably anxions about advancing the interests of their children; but they do not always extend this anxiety to their best interests. They prepare them for the world, but neglect to prepare them for eternity: their affection is warm, but short-sighted. Liberal learning need not interfere with religious acquirements; nor ought any human learning to keep religious instruction in the background, so as to render it a subordinate part in the education of a Christian gentleman. Let it be your chief concern to train up your son in the fear of God. Imbue the youthful mind betimes with sound principles and right habits. Consider that such are to be the elements of his future character, the fountain of honourable actions, the germ of whatever may hereafter be pure, virtuous, and lovely. In education never lose sight of this great truth, that irreligion is the death of all that is graceful and amiable in the mind-the destruction of all moral beauty: an irreligious man has no conception of any thing that is lofty in virtue or sublime in feeling. He does not look to Ged as the model of perfection: he will act nothing that is holy, for he does not honour His commandments. There is no true elevation of soul, but what the youth must acquire by the knowledge of God as revealed in his word; no perfect example but that exhibited to him by our Saviour. Nothing but the gospel, through the grace of God, will check his corruptions, give him a sense of his accountableness, and raise his nature above the degraded state to which sin has reduced it. Let your child be made familiar with God's word, his providence, his controlling power, his superintending eye. Let him be taught, not barely to read, but to understand, to love, to venerate his Bible. Implant in his mind the evidences of Christianity, in the simplest and most explicit manner: furnish him with arguments to defend it, for he will not fail to hear it attacked. Teach him to despise ridicule, that last resort of the defender of a bad cause. Learning, though it invigorates the mind, will not reform it: it will correct his taste, but not enable him to resist temptation: it will improve his judgment of the world, but not secure him from its pollutions. Human learning will only teach him the knowledge of others, the Bible that of himself. Morality is disgusted by vulgar vice, by the practical sins of the sensual mau; but mere morality can never extirpate the vices of the heart. His must be the religion of the New Testament. Be not ashamed to teach your son the gospel of Jesus Christ: other notions will occupy ground which you leave vacant. Oh! stamp right impressions on the heart while it is soft, tender, and ductile. HANNAH MORE. "John xvi, 26, 'I say not unto you that I will pray the Father for you.' We are but little aware how much we are indebted to the intercession of Christ. But I conceive the meaning of this is, I do not say that I will pray the Father that he will love you. It never was the work of the great Intercessor to pray the Father to love his people. The love of God flows from the heart of God. The intercession opens the way by which the love may flow to us in the way of strict justice and holiness." LECTURES TO MECHANICS. THE important services rendered to the cause of Christ by the Christian Instruction Society," demand the warmest acknowledgments of every well-wisher to the spiritual improvement of his countrymen. Amongst their other plans of usefulness, the establishment of an annual course of "Lectures to Mechanics" in London is a most valuable part of their labours, and offers to the working classes of the metropolis, which contain many of the most acute and intelligent of our countrymen, an opportunity of obtaining information on the most important topics of Christianity, from ministers of the Gospel eminently qualified for the task, in an argumentative form peculiarly adapted to the habits and feelings of the parties for whose benefit they are especially designed. We recommend to all our readers of this class an attendance on the ensuing Course of Lectures, which commence on the 1st of October next; and which, if heard with that degree of serious attention which their vast importance demands, are eminently calculated, under the Divine blessing, to make the hearers wise unto salvation." "As at sunset we observe the dark clouds of the western horizon, the lower edges of which, by their bright light, show the sun to be already risen in the I would say that they serve as country beneath them ; an image of the hopes of immortality derived from revelation: for as we are certain from the light reflected in those clouds, that the country on which they border is in the brightest sunshine, though we are entirely ignorant of the surface and the scenery; so by revelation the light of an imperishable and glorious world is disclosed to us; but it is in eternity, and its objects cannot be seen by mortal eye, or imaged by mortal imagination." WOMAN. How vast, how complicate the debt The voice which like a soothing spell Who love thee most in sun-bright hours; When dark despair o'erclouds the mind, "Tis then in thee the wretched find That charm peculiarly thy own, Which seems, by art that all can feel, The balm of sympathy to shed On wounds which God alone can heal, And call back Hope as from the dead. None, none can paint who have not known Such hours, what thou canst then reveal. 'Tis not thy beauty can impart This influence o'er the mourner's heart; It is the patient, quiet power Of deep affection, given with birth, Whose ineek and self-forgetting worth, Yet though this glorious gift appear Its holiest source both feel and know. But that which lives through care and woe, Religion's influence must refine. This only gives that higher zest, To which thy spirit should aspire; Thy influence o'er man's grateful breast By this, dominion should acquire. Man is immers'd in worldly cares, And ceaseless conflicts; science; fame; Commerce; the world's uncounted snares Beset his every earthly aim. Thine is the privilege to claim A more sequester'd path: oh! strive To cherish that ethereal flame, Which shall mortality survive! The busiest life that man can lead Has many a moment's breathing space : Seek thou for wisdom, strength, to plead In such, for pure Religion's grace. Then shalt thou in thy proper place Meekly the Gospel's power adorn; And prove, in more than form or face, MAN is indeed of WOMAN born. HYMN. BERNARD BARTON. THE everlasting streams which flow Are from that mighty fount supplied, Which to our lowlier earth has given Streams pure and fresh as those of heaven. The music whose enchanting strains Are wak'd by angels, first was taught That God, who gave immortal breath Is he who disciplines by death Manchester. THE MODERN JEWS' DAY OF ATONEMENT, TUESDAY, SEPTEMBER 24, 1833. SACRIFICIAL offerings of atonement constituted the grand peculiarity of the Levitical institutions. Atonement was daily made, both morning and evening, for This the sins of the nation. Exod. xxix, 38–42. ceremony was doubled on the Sabbath, but its annual observance was attended with most remarkable circumstances of solemnity. Divine inspiration directed Moses to institute these sacrifices; and the same inspiration of the Holy Spirit, in the Epistle to the Hebrews, shows their typical character as fully accomplished by Jesus Christ, when he "by one offering perfected for ever them that are sanctified," and gave himself a propitiation for the sins of the whole world. The Jews disbelieve the New Testament interpretation of their prophets, and reject the Christian application of their sacrifices as prefiguring the atonement of Christ; yet they still observe the "day of atonement,” which falls this year on Tuesday, September 24. The readers of the Christian's Penny Magazine will doubtless be edified by an account of the manner in which it is observed: and this we promise them in our next Number, desiring them in the mean time to consider the remarkable prediction of a Hebrew prophet, descriptive of the condition of his people in their state of dispersion and infidelity. "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim." Hos. iii, 4. ON OLD AGE. Divine Providence seems to have intended advanced age as a season of repose, reflection, and preparation for death; and to have sent its infirmities, sufferings, and debility, as gracious intimations of our approaching change, and with a merciful view of our attaining, by those remembrances, to the end of our faith, even the salvation of our souls. 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