unrighteousness before him, and desire to be cleansed from it more and more. This further purification and sanctification is effected thus-I strive and struggle against sin, not in my own strength, but by the Holy Spirit, who dwells and operates in me.

"Faith in Christ is my commencement, progress, and end. Forsaking all self-working, and recognizing that of myself I can do nothing but sin, I cleave to the free grace of God, and look to the Lamb of God, which bears away my sins, and approach to the Father in his blood. Thus a new power springs up in my heart, so that I feel faith in my heart as a heavenly light and fire, and taste the love of Christ; whilst the new man, as a good tree, puts forth its blossoms, which yield a pleasing perfume, and bring forth fruit acceptable to God and man.

"I am not justified in one way, and seek to be sanctified in another; but there is only One, who is the way, the truth, and the life. Even as I cleave to nothing but : Christ, when I implore the forgiveness of my sins-in like manner I cleave solely to him and apply exclusively to his grace, when I seek to become strong in faith, love, and hope. Nor need I do anything else, than abide in the grace received, and in the new spirit given me by the Son of God: so that I know him that is true, and am in him that is true. The work of God is then accomplished within me; for God does not require me for the completion of his works. If I only suffer his operation, like an infant in the womb, and do not resist the influences of his Spirit, he then forms every thing in me which is acceptable in his sight.

"Yet he by no means desires that I should be inattentive, or seek rest and peace in nature instead of in real resignation; for by this means I should unconsciously deprive myself of his operation. His living Spirit desires to work constantly and without intermission; and he that impedes his influx, cannot excuse himself on the plea of the impossibility of resisting his operation. Yet he wearies no one with his work, for he acts as 'a still small voice;' and through his strength, it is not difficult for an individual, who is conscious of his justification in the blood of the Lamb, to soar aloft on the wings of faith and love.

"The Lord giveth grace to the humble; for all the graces of the Holy Spirit flow in the vale of the humble heart. But true humility has its root and basis in that justification which is by grace. Now as long as the man acknowledges that he possesses nothing in himself, and finds all in Christ, his heart melts in celestial felicity, and is refreshed and invigorated by the Lord. But no sooner does the heart exalt itself, and does not seek and find its salvation simply and exclusively in the remission of sins-the individual enters upon a false way, which is replete with disturbance and uneasiness.

'Yet hath God also his seasons of temptation and humiliation; and that the man's innermost heart may be made manifest to him, he must pass through many trials, although he may not have deviated from the true and correct path. But how easy it is to go astray from this extremely narrow way! How easily something insinuates itself into the mind, of which the individual is not immediately conscious, which detaches him from childlike simplicity, so that he supposes he knows some better road, and yet deviates imperceptibly from the Gospel to the law. For the Gospel possesses an angelic simplicity, and renders the individual child-like and kind towards all men. It is transcendent brightness, a penetrating light, a pure stream of peace, a rest from all our own works, an enjoyment of God and his felicity.

"Blessed is he who does not suffer himself to lose sight of his aim: which is easily the case, when we do not look alone to Christ, but to the example of others, and when we wish to exalt ourselves, and to be great in the new man before the time. No one can add to his stature one cubit, however much he may strive to do so. The same is the case with the inner man. Nature will gladly go her own way, and sees no other means of becoming perfect, than by seeking to be something. But God's path is very different; for he brings to nought that which is, that he himself may be all in all. And all this is indeed included in the single verse, 'He that believeth on the Son, hath eternal life.' Lord Jesus, let thy good Spirit lead me in a plain path; for thy Name's sake. Amen!"

THE REFINER:

A PESTALOZZIAN LESSON ON SCRIPTURAL NATURAL HISTORY, FOR THE CHILDREN OF THE HOME AND COLONIAL SCHOOL SOCIETY'S MODEL INFANT SCHOOL.

Silver." To illustrate the refiner's work."-MALACHI iii. 3. 1ST. I will shew the children a piece of silver, and also some silver ore, question them as to the difference in them; one is bright, reflective, and valuable, the other is impure, mixed with inferior substances, that render it much less valuable, and destroy its best qualities. Having drawn from the children all they know as to how silver may be obtained from its ore, I will describe to them the work of the refiner; he places the ore in a furnace which removes the earth united with the silver; there yet may remain much dross, or scum, to dull its brilliancy; the refiner patiently sits watching the purifying process, and never leaves his work till the bright metal reflects perfectly, like a mirror, his image. Then he knows his work is done. I will then write on the slate, "Silver when taken from the earth is very impure, but the dross is separated by fire, and when quite pure, it reflects perfectly the refiner's image."

2d. I will read Mal. iii. 3; question the children as to whom the refiner represents? whom the silver? I will help the children to trace out our resemblance to silver ore; so much of sin mixes up with all we do; so defiled by evil, that we do not reflect the Saviour's image, we are not like him. Then I will endeavour to lead them to see how the Saviour is like a refiner, he sends us trials and chastisements that act like a furnace in removing the evil that defiles us, till we become more and more like himself.

I will write on the slate, "Christ purifies his people from sin, by sending them trials, till they become like

him."

3d. I will endeavour to apply the subject. What makes the children like the ore? When does their Teacher act like a refiner? Whom does she wish them to be like? How should they receive her punishments? The Superintendent explained that this was a lesson

on a piece of silver, the object being to throw light on the Scripture by means of a natural object.

The children first sung.

A piece of silver ore, and one of bright silver, were then exhibited by the Teacher.

Teacher. (Holding up the bright silver.) What is this?
All. Silver.

T. Now tell me what this is (exhibiting the ore.)

No answer.

T. Suppose you were walking along the street, and saw this lying on the ground, what would you call it? What does it look like ?

C. It looks like a piece of stone.

T. (Exhibiting the bright metal.) What do you know this to be ?

All. Silver.

T. Would you think this silver (presenting the ore)?

C. It looks like a piece of coal.

T. You would not think this to be silver (pointing to the ore), but when you look at that (pointing to the polished silver), you know at once that it is silver: what difference do you observe in them ?

C. One is white and the other is blue.

T. What besides?

C. One is bright, the other is dull.

T. Now, tell me something in which you can see yourselves or your image?

C. A looking-glass.

T. Why can we see ourselves in a looking-glass?

C. Because it is reflective.

T. What can you say of a looking-glass?

"C. It is reflective.

T. Which of these is like the looking-glass in this respect?

C. The bright silver.

T. Is this (holding up the ore) reflective ?

C. No.

T. What can you say of these two?

The children repeated together, "The one is reflective and the

other is not."

T. Which would you rather have?

C. The bright silver.

T. Which is worth the most money?

C. The bright silver.

T. And because the bright silver is worth the most money, what is it said to be?

C. Valuable.

T. Can you find out any reason why the silver in this piece (pointing to the ore) is not so bright as in this (pointing to the silver)?

C. Because it is like stone.

T. What makes the silver look like stone; can you find out? C. It is mixed with stone.

T. Silver is taken from the earth in this state (pointing to the ore), mixed with stones and other things: what would you call it when thus mixed?

C. A mixture.

T. What is a mixture?

C. Several things mixed up.

T. When water is mixed with mud, what do you say it is?
C. "Dirty, ""unclean," "filthy,"" unpleasant."

T. There is another word?

C. Black.

T. What do you say it is when it is nice and clean?

C. "Clear," "fresh."

T. What else?

C. Pure.

T. Yes, when it is not mixed it is pure. When a thing is not mixed, what is it?

C. Pure.

T. Now, which of these two pieces of silver is pure? (A pause.) What would you say this is (shewing the ore)?

C. Unpure.

T. No; impure. Now say "That is impure silver."

The children all repeated the words.

T. Now say (pointing to the bright silver), "That is pure silver." When is silver impure?

C. When it is taken out of the ground.

T. Say, "When silver is first taken out of the ground it is impure."

The words were repeated by the class, and the Teacher wrote them upon the slate.

T. Now what must have been done to make this (referring to the bright silver) look as it does? What must be done to it after it is taken out of the earth?

C. It must be polished.

T. Do you think if I were to rub the ore, I should, by so doing, ever make it pure?

C. No.

T. Polishing it, you see then, is not the way to make it pure. What is it mixed with?

C. Stones and earth.