tion of the mystery, I determined to subject the matter to the ordeal of my own senses; and for this purpose visited the cabin for fourteen nights, and on three nights only did I witness any thing unusual. Once I perceived a luminous fog, resembling the Aurora Borealis, and twice I saw scintillations, like the sparkling phosphorescence sometimes exhibited by the sea infusoria. From the close scrutiny I made, I can with certainty say, that no imposition was either employed or attempted."

I refer only to one case more, which I will briefly relate :

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In the old Meath Hospital a poor woman was admitted, labouring under an extensive cancerous mour of the breast, who complained that she could not sleep for watching the sore, which she described as being on fire all night. Dr. Stokes, whose patient she was, directed that he should be sent for when this luminous appearance was visible; which was done. The lights of the ward were extinguished; and then, removing the coverings of the tumour, he discovered the whole of the base and edges of the cavity phosphorescing in the strongest manner. The light was distinctly visible at the end of the ward, a distance of more than twenty feet from her bed. The light within a few inches of the ulcer, enabled him to distinguish the figures on a watchdial.

How are these appearances to be accounted for? In answering this question, I would observe, that they are never seen but in cases of extensive disease, and when considerable alteration of structure has taken

place. Processes analogous to decomposition are witnessed in the human subject while the living principle remains. Disease is but a step toward dissolution, in which the vital powers are impaired; and unless the malady be checked by the use of proper means, the period will quickly approach when the chemical action will entirely prevail over the frame. Phosphorescent matter may be generated in organic bodies at the period of incipient decomposi tion; and when we consider that phosphuretted hydrogen undergoes spontaneous combustion, when brought in contact with the oxygen of the atmosphere, and that in the body, the component parts of which this gas is formed exist in great abundance, an easy solution is at hand, accounting for the luminous appearances which have been witnessed in dissecting-rooms, in burialgrounds, in marine substances, as well as on the approach of dissolution.

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On the subject of burial-grounds, we are reminded of that phenomenon which has often been witnessed in the grave-yards of Wales, and popularly termed, "corpse dles;" which, when divested of the marvellous and superstitious expressions that generally accompany their description, will be found to arise from the spontaneous combustion of a noxious gas, similar in quality to the phosphuretted hydrogen and hence, who does not perceive the deleterious effects of a cemetery in the vicinity of a populous neighbourhood, or of a residence immediately contiguous ? S. London.

cessful issue, or even progress, may be regarded, yet the region through which it conducts is never one which would be chosen for its own sake by those who have any acquaintance with the paths of a more practical inquiry, or who at all understand the charity which the divine administration always seeks to secure, whether in love or redemption. For our own part, we are glad to avail ourselves of every opportunity of escaping from it. Truth, indeed, must be freed from the entanglements of error, and they who err must often be directly assailed, lest they succeed in beguiling others by the impunity which they may be permitted to enjoy but it is far more pleasant to move under the guidance of unfettered truth, gathering the fruit which may be found in her paths, and advancing towards the position to which they lead, and of which they afford the prospect.

It is with feelings such as these that we have placed before us the Congregational Lectures" delivered some time ago by Mr. Alexander. Other matters have lately called for our attention. Even Dr. Bennett's Lectures, likewise belonging to this series, and delivered since Mr. Alexander's, were noticed as connected with the almost allabsorbing controversy of the day. Nor will it be out of sight from the ground on which the present volume places us. The point really at issue between the Tractarians and Evangelicals relates directly to the true nature of personal religion; and if the Evangel cal view be correct, it may be looked for, in its principles at least, as well in the Old Testa. ment as in the New; and because of the national, and therefore limited, character of the Mosaic ritual, it may even be expected to stand out from it with sufficient distinctness, to furnish important directions for our guidance in ascertaining the boundaries between the form of godliness, and its power, under the Gospel. It was often necessary to remind the Jew of the difference between the obedi-ence due from him as the member

of a political community, and the religion necessary for him as a a fallen but redeemed man; and thus, amidst so much that is ceremonial and external, the unchangeable cha racteristics of spiritual piety were brought forwards with a prominence which even the New Testament does not surpass, though the prin ciples of which they are the developement, and the various relations in which they stand, may be placed in a clearer light, and revealed to a greater extent.

Still, the subjects which a volume like Mr. Alexander's calls us to consider are, in the first instance, and chiefly, connected with personal improvement. The knowledge which these studies are calculated to be stow, relates generally to the divine goodness in affording to us direct revelations and particularly to those momentous subjects which those revelations place before us. Milton speaks with all the exactness of even mathematical truth, as well as with all the richness of poetical thought, uttered in language of the sweetest melody, when he exclaims, How charming is divine philosophy!" and denies the harshness and ruggedness ascribed to it by the foolishness of a God-forgetting world. The history of the Old and New Testament is the history of the divine administration; they who devote themselves to its study, might almost be said "to dwell in the house of the Lord all the days of their life, to behold the beauty of the Lord, and to inquire in his temple."

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Indeed, we often think that many Christians deprive themselves, by want of reflection on subjects of this class, of one of the most pleasingly impressive evidences of the truth of revelation. They take the Bible as one book. It is bound in one volume; and, having been translated at one time, and in the same state of the national mind, it speaks throughout in the same language. In their own minds, let them separate its constituent portions, and regard them as having been penned by different men, in more than one language, and throughout a tract of

Yes; and the inference is irresistible, that both the religion and the books are from God. An origin merely human, under these circumstances, they could not have had. What man is, is well known; and his variableness now belongs to his very nature. We cannot conceive of a series of works, spread over so many ages, each number of it being the separate result of an individual will, whatever sameness of intention there might be, preserving such a perfect identity of character. Had the books been merely human, marks of their humanity would have been indisputably presented. But all the phenomena which the case furnishes, and on which alone it can be honestly argued, conduct us to this issue, that "the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." And, therefore, "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."

Nor is this a merely theoretical conclusion; nor is it so put by the Apostle. From the divine origin of the Scriptures, their unapproachable supremacy unavoidably follows. They stand alone. No other writings are to be associated with them. Nor are they wrapped in obscurity. Given for the instruction of man, they are fitted for their work. The Bible is not a column of hieroglyphics, requiring either a living priesthood, or a traditionary alphabet and key, for their just interpretation. Were this the case, we might expect to find some expressions of thanksgiving for a provision so indispensable. But we find nothing of the sort. On the contrary, the plainness of Scripture, for the sanctifying pur

poses for which it is given, is as unequivocally stated as its inspiration. Something, indeed, is represented as necessary for its proper under. standing; but that aid is not refer red to human tradition. "Open thou mine eyes, that I may behold wondrous things out of thy law," is language the meaning of which cannot be misunderstood, and which is perfectly in agreement with the lan guage of the New Testament on the same subject: "From a child thou hast known the holy Scriptures," St. Paul says to Timothy, "which are able to make thee wise unto salvation,"-not by the careful study of the traditions of men who lived next to the times when these Scriptures were given, as if here alone the just principles of interpretation were to be found, but,-"through faith which is in Christ Jesus." And thus, assuming their practical plainness, the writer of that admirable composition, Psalm cxix., declares, "O how I love thy law! it is my meditation all the day." And was he thus led into heresy? Nay; let us hear him out: Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me. I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts." What! were there no diffi culties in the Mosaic ritual? And if so, is it not certain that Moses would explain them? and, therefore, that the people of his time would most correctly understand them? and, as a further conse quence, that the traditions of the ancients would furnish the true solution of all difficulties, and the proper rule of faith be the Mosaic books, with the traditions of the primitive church? Nothing of the kind is set before us. On the contrary, our Lord only refers to these traditions to condemn them. And he condemns them in language which the earlier Scriptures furnished, and which is more remarkable than is sometimes supposed: "Forasmuch as this people draw near me with their mouth, and with