Christian should be distinguished by spirituality, elevation of aim, self-denial, zeal for the glory of God, and benevolent regard to the welfare of men. We should renounce the world as our home and portion, habitually feeling and acting as strangers and pilgrims passing through the world, but having our conversation in heaven, deriving our resources thence, and centering our hopes, desires, and affections there." "His hand the good man fastens on the skies, "While time, his sharpest tooth prepares Our comforts to devour, There is a land above the stars, And joys beyond his power." their Master was not of the world; but Christians are not of the world, as how delightful to think, that though this is not their home, they have a home, and of the world, and be with the Father. It are soon going home, going to depart out has been beautifully observed, that the Christian is not to be in haste to leave the world, while God has anything for him to do or suffer; but while bearing If we realize this as we ought to do, it the burden and heat of the day, he may resemble the man in harvest, who does not throw down his implements, and run out of the field before the time; but who ward, to see when the descending sun occasionally erects himself, and looks westwill furnish him with an honourable discharge. will teach us to remember, that we are not at home, but in an enemy's country; and we need circumspection and caution, that the world does not injure us. We should look around, suspect danger, and be prepared to resist the attacks of the world, and to escape its And with all our vigilance and care, we shall find the need of a heavenly snares. Guardian and Guide. The world was not made for us; but we should get all the good we can out of it, and do all the good we can in it: endeavour to be a blessing to it, as we pass through it, and to leave a blessing in it; so that those with whom we associate, and those who come after us, shall, in some way or other, be the better for us. Oh! methinks, it is the very acmé of human wretchedness, if we can justly be described as those who "last, but never live; Who much receive, but nothing give; The world was not made for us; but it may be made very useful to us, as a school of discipline, for the exercise and maturing of those Christian graces, which, untried, would languish and dwindle. The world affords us many trials of our patience, forgiveness, forbearance, stedfastness, benevolence, magnanimity; and "blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life," Jas. i. 12. "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world," James i. 27. The great concern is to secure an interest in Christ, and then, the world is ours. See 1 Cor. iii. 22. The world was not made for us, and we shall soon be leaving it; but It is a truly desirable state of mind to be not wearied of the world, but weaned from it; and willing to depart to another and a better. VISIT TO THE INTERPRETER'S HOUSE. No. III. I WAS now had into the house to see some of the sights therein. And in one room, I was shown a man who was naked, and very meagre through famine. And I observed till one brought clothes and laid them before him and he measured them to find whether they would fit him, and he examined them to see whereof they were made. And, behold, when he found that they would fit him, and moreover, that they were very warm and comfortable, I expected that he should have put them on; but he recommended them to those who stood by, but did not clothe himself with them. And, again, I saw one bring him food, and it was rich and strengthening: and he set himself to know the name and the ingredients thereof, and cried out that it was food for hungry people, but ate not thereof himself. Then said I, Why is this? This man is naked and hath clothes, yet putteth them not on; and he is hungry and hath food, yet he eateth not of it. He recommends them to others, yet is he not the better for them himself. Then said the interpreter, This is one who knoweth the gospel, yea, and can preach it too; yea, and acknowledgeth its fitness for himself; yet does he not receive it himself as the garments of salvation, Isa. lxi. 10, or the living bread which came down from heaven, John vi. 51. from shrub to shrub, with watering pots in their hands; yet the effect produced was scarcely perceivable, the water not being given in anything like sufficient quantities, and being besides of an unwholesome quality, and drawn, as I was told, from a neighbouring spring, called "Moral Exhortation.' Now, while I grieved hereat, that so Then he took me by the hand, and much ground should be lost, and so brought me into another room, where many beautiful and valuable plants was a man preparing for a journey. perish for want of water, my eyes were And his garment hung loose about caught by the verdant appearance of him, and encumbered his steps, and one of these strips. The shrubs were very much hindered his progress, and covered with leaves, the flowers in full tripped up his feet, and threw him to blow, and the branches of the fruit the ground. And what much surprised trees weighed even to the ground with me was, that, notwithstanding this, he fruit. And while I was admiring this was still adding to the width and length beautiful spot of garden ground, and of his clothes, yea, and putting more wondering at the superiority of its apon, so that he became continually more pearance to that of the plots around, and more encumbered; and whereas, I at the first, he had set himself to run in the way, by degrees he was brought down to very slow walking, and I much feared that he would stop altogether. Of which when I had asked the interpretation, This, said the interpreter, is he who, setting out on a spiritual course, entangleth himself with the affairs of this life, 2 Tim. ii. 4; having food and raiment, and not being therewith content, 1 Tim. vi. 8. He desireth and gaineth many of the good things of the world, which, twisting themselves round his heart and affections, do sorely let and hinder him as he walks, cause him many falls, yea, and too often, as was the case with Demas of old, 2 Tim. iv. 10, entirely put a stop to his progress. Lastly, I was taken out into the garden belonging to the house, and here I was shown many strips of ground lying alongside of each other, in which were many curious shrubs and flowers. But these gardens were, for the most part, in a very dry and withering condition. In some of them, indeed, there was no sign of life and vegetation; the ground was parched, the trees burned up, and the gardeners to whom they were severally intrusted, had forsaken their charge; some declaring that they could do the borders they were placed over no good, and some more strangely asserting that they were in a most flourishing state, and needed no care from them. Some gardeners again I observed very diligent in their respective strips of ground, hastening about found out the art by which the gardener had produced such an effect. He watered not the ground with any little water pot of his own, or with water fetched from any unwholesome spring in the neighbourhood; but he had discovered the secret of drawing down the watery treasures from the clouds above in plentiful showers, and his labour was employed in directing the streams thus obtained to the several parts of his garden, and to the different plants therein. Then said I, Do not these gardeners represent the ministers of the gospel, and their gardens their respective charges? It is indeed, said the interpreter, pity that it should be so; but so it is. Those dry and withered strips of ground, that look as though they were under the curse of God, proclaim but too plainly the neg lect of the overseers; nor do those that border upon them, where you see the gardeners diligently at work, show any very beneficial effects of mere moral arguments and exhortations to virtue. But he who has the treasures of heaven at command, Isa. xlv. 11, who by prayer draws down upon the plot of ground entrusted to him the plentiful rain of the Holy Spirit, he it is whose garden shall be as the garden of the Lord. That Holy Spirit it is, who visiteth the earth and watereth it, who greatly enricheth it with the river of God, which is full of water; who watereth the ridges thereof abundantly; who maketh it soft with showers, who blesseth the springing thereof, who crowneth the year with his goodness: the little hills rejoice on | every side; the valleys also are covered over with corn; they shout for joy, they also sing, Psa. lxv. 9-13. contented man, having a bag of money left him, and it soon made him miserable. It was a constant care when he carried it about with him, and a sore. trouble when he left it behind him. It was a heavy burden on his back by day, and a hard pillow when he laid his head upon it by night. What was to be done? Too idle to work, too rich to be relieved, too suspicious to trust his wealth to another, too selfish to give it away, and too miserable to keep it, he, in a fit of des Go get thee to the floods and the fishes, for thou cannot hurt them; me thou hast made miserable! I once thought that riches and happiness were one, but now I know that the love of money is the root of all evil. Crassus, the Roman, was rich; but his love of riches was his ruin; when dead, he had molten lead poured down his throat by way of derision. Dives, in the parable, was rich; but after that, he wanted a drop of water to cool his burning tongue. No, no, riches of themselves will never make you happy. Then was I taken to the fourth window, and, behold, darkness and obscurity; yet were the first beams of the sun beginning to mix with the gloom, and it was as the morning spread upon the mountains, Joel ii. 2. And in the midst of the darkness, I espied a traveller fretting and disquieting himself for want of light, and running from side to side. This man is un-peration, cast it into the river, saying, wise, I exclaimed, for I see the first beamings of the dawn, and the thick darkness beginneth to disperse itself. Why doth he not wait for the full light of morning? He doth not consider that it is approaching, said the interpreter. He hath the pledge of it, said I, in that the darkness is more visible than it was. Methinks, too, he is unthankful for this light, which is sufficient to show him where he is. He doth not remember, said the interpreter, that awhile ago he had none. Surely, said I, he will fall into some dangerous place or other, as he thus disquiets and turmoils himself. It is likely, said the interpreter; but, in thus saying, hast thou not condemned thyself? Hast thou been thankful for the beginnings of spiritual light; remembering that there was a time, when thou wast altogether in darkness? hast thou borne in mind that it was only through the tender mercy of thy God, that ever the Day-spring from on high hath visited thee? Luke i. 78. Hast thou accepted these beginnings as the pledge that the Sun of righteousness was rising, Mal. iv. 2; as a pledge of a full noon-day light; yea, of that light of the sun which shall be seven fold? Isa. xxx. 26. And in expectation of this fuller light, has thou waited without murmuring, and in the way of duty, trusting in the name of the Lord, and staying upon thy God? Isa. 1. 10. Then was I confounded at my hasty words.-Rev. C. Neale. RICHES. WHY do you want to be rich? Riches may make you vain, idle, selfish, extravagant, and hard hearted; but as to their ever making you happy, that is quite out of the question. I once heard of a hard-working and But think not that I am a railer against riches. It is against valuing them too highly, and striving too anxiously to attain them, that I cry aloud. When honestly got, and properly used, riches are great blessings. The rich may feed the hungry, clothe the naked, protect the weak, and relieve the wants of the widow and the fatherless; but, then, riches have their temptations, so that he who has them needs much of God's grace and guidance to keep his heart humble. Riches may do many things, but they will not remove the toothache, or the headache, or the heartache; they have no power to lengthen life, to drive away the terrors of death, or to brighten our hope of immortality. Hear what the Holy Scriptures say of riches. "It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God," Luke xviii. 25. By this is meant a man whose heart is set upon his riches, so that he worships his gold instead of his God. You see, riches have their temptations. The comforts of this world are well worth getting, and a moderate competence is a proper object to attain; but as for riches, be satisfied to get rich in health of body, peace of mind, contentment, industry, good habits, integrity, useful knowledge, kind affections, praiseworthy intentions, and holy desires. Get these, and you will be rich indeed. I cannot do better, in conclusion, than advise you to read, learn, and reflect upon the words, "Give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain," Prov. xxx. 8, 9. G. LEYDEN. LEYDEN is but of little note in the political or military annals of Holland, but its name stands high in the history of literature. The circumstances of its foundation are not a little remarkable. During the war waged by the Hollanders against the despotic government of Spain, in defence of their liberty and religion, Leyden embraced the cause of freedom, and was, in consequence, besieged by its former masters. Long did it hold out with great courage; even the women lined the ramparts, and acted as soldiers, animated by one whose name was Kennava, who was present, with her companions, at all the sallies made on the foe. But, at length, famine threatening destruction which the sword had failed to inflict, and the garrison were consequently reduced to the most distressing straits. At length, hope dawned, carrier pigeons brought a communication from the Dutch government, stating that, despairing of relief by any other means, they had determined to break down the dykes and overflow the country, so as to force the besieging army to retire, and then to send a squadron of provision ships across the inundation to supply them in their extremity. came The plan was executed: the dykes were opened, the waters of the ocean rushed in, the whole surrounding country was flooded; but the end desired was not gained, the waters rose only a few feet, and the besiegers were inconvenienced but not dislodged. All hope seemed extinct; for the perishing inhabitants could see the ships intended for their relief, but also that they could not approach. The blockade was continued with the utmost vigour, and for three weeks they still held out; but, at last, in absolute despair, they called on the governor to surrender. With great magnanimity he refused; and at the arrival of the equinox, the storm raged violently, the dykes gave way, the batteries and forts of the Spaniards were overwhelmed, the little fleet, announced by the carrier pigeons, relieved the garrison, and the besieging army gave up the blockade. As a reward for their unparalleled defence, the prince of Orange offered them freedom from taxes for a time, or the founding of an university: they chose the latter. S. SANCTIFIED MEMORY. A GRACIOUS soul remembers that man was stoned to death for gathering sticks on the sabbath day. He remembers how Saul lost two kingdoms at once; his own kingdom and that of heaven, for sparing Agag and the fat of the cattle. He remembers how the unprofitable servant, for the non-improvement of his talent, was cast into outer darkness. He remembers how Ananias and Sapphira were struck dead suddenly for telling a lie. He remembers how Lot's wife, for a look of curiosity, was turned into a pillar of salt. He remembers how Adam was cast out of Paradise for eating forbidden fruit, and the angels cast out of heaven for not keeping their standing. He remembers that Jacob smarted for his lying to his dying day. He remembers how God followed him with sorrow upon sorrow, and breach upon breach, filling up his days with grief and trouble. He remembers how Moses was shut out of the Holy Land, because he spake unadvisedly with his lips. He remembers the young prophet who was slain by a lion, for eating a little bread, and drinking a little water, contrary to the command of God, though he was drawn thereunto by an old prophet under a pretence of a revelation from heaven. He remembers how Zacharias was stricken dumb, because he believed not the report of the angel Gabriel. He remembers how Uzzah was stricken dead for supporting the ark, when it was in danger of falling, nor can he forget the fifty thousand men of Bethshemesh, who were slain for looking into the ark; and the remembrance of these things stirs up his hatred and indignation against the least sins.-Brooks. HEBRON. Hebron, in the hill country of Judea. HEBRON is situated in a deep narrow valley, which having its head in the open country, an hour north of the place, passes down s.s.E. at first broad, with many vineyards, and then narrower as it approaches the town, with high hills on either side. The town itself consists of three parts. The main quarter is around and north of the great mosque, upon the slope of the eastern hill; here are the bazars and the chief places of business. Further north, and separated from this part by an open space of fields, is another cluster of houses, like a suburb. On the slope of the western hill, opposite the mosque and the south end of the main quarter, is also a smaller tract of houses; or, rather, perhaps, the main quarter may be said here to extend across the valley, and occupy the lower portion of both declivities. The town is without walls; yet, at the entrance of one or two of the streets, in coming from the country, there are gates. Directly over against the main part of the town, the high western hill retreats somewhat, leaving a recess with the gentle slope, on which we were encamped; while north of this the hill again advances, and the acclivity is thickly covered with olive orchards of very old trees. The geographical position of Hebron, so far as yet determined, is in latitude thirtyone degrees, thirty-two minutes, thirty seconds, north; and longitude, thirtyfive degrees, eight minutes, twenty seconds, east from Greenwich. The elevation above the sea is given by Schubert, at two thousand six hundred and sixty-four, and by Russegger, at two thousand eight hundred and forty-two Paris feet. In the bottom of the valley, towards the south, where the town extends across it, is the lower pool, a square reservoir, measuring one hundred and thirty-three English feet on each side, built with hewn stones of good workmanship. The whole depth is twenty-one feet eight inches, of which the water now occupied not quite fourteen feet. Flights of steps lead down to it at each corner. Just at the north end of the main part of the town, is another smaller pool, also occupying the bed of the valley, measuring eighty-five feet in length by fifty-five feet broad; its depth is eighteen feet eight inches, of which the water occupied not quite seven feet. These reservoirs seemed to furnish the chief, if not the sole supply of the town at the time; and were constantly frequented by persons carrying away the water in skins. That of the upper pool seemed to be neither clear nor clean. The pools were said to be filled only from the rains. Near the summit of the hill, north of our tent, was a fine cool fountain, from which we obtained our supply; it is sunk in the ground, |