have a root of your own. Your be new and profitable to many young father cannot act for you here. readers. The address consists of 16 Your mother cannot give your heart pages. It is illustrated with several to the Saviour. Your own spirit pretty engravings, and has an enmust take hold of Christ, and cleave amelled cover.

THE VOICE OF THE PULPIT ON TEM-question is earnest and eloquent, and PERANCE. By various authors. well calculated to arouse those who THE VOICE OF SCIENCE ON TEMPER- are yet indifferent to its claims. ANCE. By various authors. Three of the volumes are made up of RELIGIOUS AND EDUCATIONAL As- lectures and memorable addresses TEMPERANCE. By delivered at public meetings. We thank the committee of the National Temperance Depot for their re-publication, and for putting them into such an attractive form, as they will thereby be made permanently useful, and be more likely to have a place in our circulating and other libraries. Such volumes should be frequently placed on the parlour table; they would be infinitely better than substi tutes for what is too often to be found there as fashionable treats to visitors.

PECTS OF
various authors.
THE HISTORY OF TOASTING; OR,
DRINKING OF HEALTHIS IN ENG-
LAND. By the REV. RICHARD
VALPY FRENCH, D. C. L., F.S. A.
London: National Temperance Publi-
cation Depot, 337 Strand, W.C.

THESE Volumes contain the latest utterances of many of the most accomplished scholars of the day. Their treatment of the temperance

Notes on the Union's Lesson Scheme for 1881.

[These Notes are intended to aid Teachers in their studies at home, and not to be used in the school while teaching.]

Lesson 258.—December 11.

Paul at Corinth.—Acts xviii. 1-17.

Paul had but scant success in Athens. "Not many wise men after the flesh are called." The polished Athenians made light of the simplicity of the Gospel. So we never read of the Church of Athens, or of any Epistle to the Athenians! Leaving Athens, Paul travelled southward to Corinth, a busy commercial town, built on the narrow isthmus that separates northern from southern Greece. It was admirably situated for commerce. The high road from the north passed through it, and it was in communication, by sea, with the east and the west. in all other trading communities, there were many Jews in the town, and a synagogue.

As

Paul takes up his abode with Aquila and Priscilla, Jews by birth, natives of Pontus, in Asia Minor, and lately arrived in Corinth from Rome. Note why they bad left Rome. Claudius, the Roman Emperor, had, about this time, banished the Jews from Rome. A Roman writer says he did this because they were continuously stirring up sedition, at the instigation of one named Chrestus. Evidently the reference is to Christ, and to the tumults which the Jews everywhere stirred up against the Christians. The Roman historian had supposed that Christ was some mover of sedition then living. Note why Paul took up his abode with them. He was of the same craft, a weaver,- had been taught to weave the cloth that was used as a covering for tents. Paul was never ashamed to work. He supported himself by the labour of his own hands. Remember his own maxim, (2 Thess. iii. 7-10.)

Paul, while working with his own hands, did not forget his great calling, (ver. 4.) He preached in the synagogue on the Sabbath. Nor did he confine his labours to the Jews: "He persuaded the Jews and the Greeks." Little result seems to have followed for some time; but when Silas and Timothy joined him

from Macedonia, his earnestness increased—he was pressed in the spirit—his whole nature was aroused, and he testified that Jesus was the Christ. As he increased in earnestness, the Jews increased in hostility to him and to his message, (ver. 6.) They openly blaspheme the name of Jesus. Paul at once takes the bold step of leaving the synagogue, and of establishing a separate and distinct Christian congregation. Note his symbolic action—a peculiarly Eastern one. Note, also, his language. The guilt of rejecting the Gospel was on them. He was clean. He had done all he could for them, and now he leaves them. What a terrible leaving! See that ye are not putting the Gospel away from you. If we do so, we may have no other chance.

Note where Paul assembled the Christians—in the house of Justus; and note, also, where this house was—hard to the synagogue. This was, evidently, of design. He is unwilling to give up his countrymen—he will provoke them to jealousy, (Rom. x. 19.) He will do anything to win them to Christ. His work had not been without fruit, (ver. 8.) Several converts had been made; but up to this time his labours had not been largely blessed, and his heart might have been discouraged. But man's extremity is God's opportunity. At the critical moment he receives encouragement. See its nature, (ver. 9, 10.) It was two-fold—a promise of protection, and of great success. As a consequence of this encouragement he labours for eighteen months. The result of his labours is not recorded by the historian here; but we know something of it from Paul's letters to this Church. His converts were, in general, drawn from the lowest of the people, (1 Cor i. 26-29;) but if their social standing was low, their moral condition was lower still, (1 Cor. vi. 9-11.) From this social and moral degradation, the Gospel raised them to be sons and daughters of the Almighty, (2 Cor. vi. 17, 18.) As was the case then, so is it now. The Gospel is the great moral regenerator; and every Gospel lesson given in faith helps to keep society from putrefaction.

Paul's success was galling to the Jews, and, with the arrival of a new Roman deputy, they try to shut his mouth, and in this way: The Jews were allowed the free practice of their own religious rites in any part of the Roman Empire; and Gallio would have protected them in this. But what they ask him to do is, not to protect them in their worship, but to put down Paul. Paul, they said, is not interfering with us in the practice of our own rites, he has never disturbed any of our meetings, but he is making converts from us, and we wish you to stop him. What they really wished Gallio to do was to interdict Paul from preaching altogether. But Gallio was too prudent a man to be caught in this way. This was a matter out of his jurisdiction altogether; he was there to protect the Jews and all others from wrong, but he was not there to decide purely Church questions. If it were any civil or criminal offence, he would look into it; but he would have nothing to do with purely ecclesiastical matters. Well had it been for the Church if all magistrates had been as wise as Gallio! To shew how thoroughly he saw through their real designs, Gallio very unceremoniously drove them from his presence. The Greeks, who stood by, were delighted; they hated the Jews, and they gladly embraced the opportunity of giving vent to their spite. And so the malicious attempt of the Jews to silence Paul recoils on their own heads.

Memory Exercise—Shorter Catechism 50.—1 Corinthians ii. 2.

Subject to be proved—We ought to Spread the Gospel.

Golden Text—"I determined not to know anything among you, save Jesus Christ, and Him crucified."—1 Corinthians ii. 2.

Notes.—Paul knew the men he had to deal with. They were great admirers of wisdom and of learning. They set great value on these. So did Paul. Bat their ideas of wisdom were earthly--mere human wisdom. Paul had a higher wisdom to communicate—the wisdom that maketh wise unto salvation. And on set purpose he made up his mind to know nothing else but this wisdom. This wisdom was to know Jesus Christ, and Him crucified. In Him was all wisdom. He was the wisdom of God unto salvation. In comparison with this wisdom, all other wisdom was foolishness. Let Paul's resolve be ours.

Lesson 259.—December 18.

Paul at Ephesus.—Acts xix. 21-41.

The Gospel had had remarkable success in Ephesus, (see verses 10 and 20.) Paul was soon to leave the town, and he sent (ver. 21, 22) two of his companions into Europe to prepare the way, he himself remaining in Ephesus for some time longer. During this stay the riot took place. It was about "that way,"—that is, about Christianity. The cause of it—the goddess Diana had a famous temple in Ephesus. Thousands came annually to worship in this temple; and carried away with them, as remembrances, or as presents for their friends, small silver images [shrines] of the temple. The manufacture of these shrines gave employment to many hands, and was a source of great profit. Demetrius was a master manufacturer; but, through the successful preaching of the Gospel, the sale had largely diminished, and his stock was lying on his hands. There were annual games held in Ephesus, presided over by officers called Asiarchs, (translated, in ver. 31, as "chief of Asia.") From ver. 31 we learn that these Asiarchs were present in Ephesus; and, in all probability, the games were going on. Besides, Ephesus was an Assize town; and from ver. 38 (where the expression, "the law is open," means "the assizes are going on,") we may infer that the law courts were then sitting. These two causes -the games and the assizes—would bring large multitudes into the town from all the surrounding country, just as at our fairs or Christmas time, and Demetrius would expect a smart sale of his shrines. But he was disappointed. The sale was slow, and his trade was dull. For two years Paul had been preaching, but Demetrius never interfered; but now his pocket is touched, and he becomes zealous for Diana. Like many other men, his money was his god.

Observe what he does, (ver. 25,) and his skilful speech, (ver. 25-27.) He does not care much for his own loss, but he is deeply grieved at the slight put upon Diana. He cannot bear that her magnificence should be destroyed. This touches him

deeply. But observe he is a cautious man. He avoids committing himself to any course of action. Ho knows well the temper of a mob—how excitable it is, and how easily roused. And so he merely makes his statement, sets the train on fire, and then leaves the mob to its own will. He was a worldly wiseman, who thought he could crush the Gospel by his cunning. But God brings to nought the counsel of the foolish. The mob overreached itself.

Roused to fury, the craftsmen shouted out the praises of their goddess. They, ordinarily, cared very little about her; but now they are zealous. Bigotry is always very zealous. The infection spreads. The whole city was thrown into confusion; and, having caught two of Paul's companions, they rushed into the theatre, a large semi-circular open-roofed building, capable of holding 80,000 persons. Read verses 32-34, and yon have a picture of the scene. All was confusion. As always happens in such cases, the majority did not know why they were there at all. They had simply followed the crowd. The confusion was increased by the attempt of one named Alexander to address the meeting. He had been in the body of the building, and the Jews shoved him forward; and those on the stage dragged him up, until at last he stood facing the multitude. He was a Jew, however, and that was enough. The moment he attempted to speak, his voice was drowned by a roar from the whole multitude, who, for two hours, continued to shout, "Great is Diana of the Ephesians!"

Paul (ver. 30, 31) would have gone into the theatre, but certain Asiarchs, who were friendly to him, advised him not to do so. Behold how great a fire a small spark kindleth! Let us avoid exciting a disturbance. We do not know how it will end.

The town-clerk having obtained a hearing, addressed the meeting. He began very skilfully, (ver. 35, 36,) by ridiculing the notion that Diana could suffer at the hands of any foreigner, like Paul and his companions; and by insinuating that the Ephesians were injuring their own cause by supposing that anything could be spoken against Diana. He then reminds them that Paul had carefully abstained from speaking ill of their goddess; and, accordingly, if Demetrius had any valid ground of complaint, he had a legal remedy in the ordinary courts; and that any

other matters would be inquired into in a lawful assembly, which the present was not. He reserves his strongest argument to the last. The Romans might hear of this riotous meeting, and might ask for explanations. If they do, what explanation can we give? Any such tumultuous proceedings were severely punished by the Romans. The people took the hint, and quietly dispersed. Earnest preaching will always stir up opposition; but God is able to restrain the wrath of man. Memory Exercise—Shorter Catechism 51.—John iii. 19.

Subject to be proved—Selfishness Hinders the Gospel.

Golden Text—"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” -John iii. 19.

Notes.—We have here the real cause of men's hatred of the truth. They love sin. Their heart is in it. Light would expose their sin, and so they keep from the light. The poor prodigal could not run riot under his father's eye, and so he goes into a far country. Adam and Eve hid themselves from the Lord God. An evil heart leads us to depart from the living God. Terrible state! Light shining all about us, and we shut our eyes to it. This will be condemnation enough.

Lesson 260.—December 25.

Bi-Monthly Review—The First Missions of the Church.

In addition to a revisal, strictly so called, conducted with the view of ascertaining how much of our instruction has been grasped and retained by our scholars, there are several general lessons and principles which may be deduced from the Bible account of these early missions.

I. As to the revisal itself, let the teacher master thoroughly the lessons to be revised, and let the revisal be from memory on the part both of teacher and scholars. A small map would be very useful in this revisal. Pointing to Paphos or Lystra or Philippi, &c., the teacher should endeavour to associate these places with the events that occurred in them. This he cannot well do if he has continually to refer to the Acts. He should have the events carefully arranged in his own mind. Thus Cyprus, particularly Paphos, will be associated with Bar-jesus; Lystra with the cure of the cripple, and the attempt to offer divine worship to the missionaries; Philippi with Lydia, the damsel with the spirit of divination, and the jailor; Athens, Paul's marvellous address to the Athenians on Mars Hill; Corinth, Paul busy working with his own hands, and being brought before Gallio; and Ephesus with the riot of Demetrius. In this way each town will have its own individual chapter in the account of these first missions, and the Acts will become interesting as a book of missionary travels.

II. General lessons and principles deduced from a consideration of the narrative as a whole. The following may be instanced as examples:—

(a) Who are to be sent as missionaries to the heathen? (See Acts xiii. 2.) Those whom God has called to the work. That the first and prime qualification which must be kept in view, as far as the Church has the power of ascertaining this.

(b) Why were Paul and Barnabas sent together? What lesson is there for the Church in this? Remember how Jesus acted in sending out the seventy.

(c) On what general principle did these early missionaries proceed on their arrival in any district? They invariably began with the Jews—with those who had some knowledge of God and His Word, wherever these existed. (See chapter xiii. 5, 14; xiv. 1; xvi. 13; xvii. 2, 10, 17; xviii. 4; xix. 8.) They did not, of course, confine themselves to these, as we see from the narrative; but wherever they found a nucleus, there they began. They could not wait in each town until they had preached to all; and so they endeavoured to leave the little leaven, which they knew would spread in obedience to its own innate power, until it had leavened