their unevennesses, raised their dwellings above the dirt, and covered them with a flat stone. As this flat roof would not throw off the rain, it soon gave way to one raised in the middle, giving it the form of a gable, by placing rafters on the joist to support the covering of reeds and earth. The branch-works at the sides was replaced by rude boarding. From this simple construction the orders of architecture took their rise.

Here Henry paused, and showed the boys specimens of such buildings as he had described. He then went on to speak about Egypt, and the pyramids: he told them that the Egyptians regarded strength rather than elegance, and showed them the picture of one of the magnificent temples at Thebes, as an example. He proceeded to speak of the Greeks, and the improvement they made upon the Egyptians. He explained the invention of the arch, and three out of the five orders-Doric, Ionic, and Corinthian.

He said that great improvements in architecture were made after the taking of Jerusalem by Nebuchadnezzar. It would be natural for him to imitate Solomon's temple; and the richly-ornamented pillars of that wonderful building could not fail to awaken admiration.

The Dorians wanted to make their columns sufficiently strong to support the whole edifice, and, at the same time, to render them agreeable to the sight. For this purpose they gave them the same proportion that they found between a man's foot and the rest of his body; therefore they made each pillar six times as high as it was thick. The Ionians tried to throw more delicacy and elegance into their buildings; so instead of taking for a model the body of a man, they adopted that of a woman. The flutes represent the folds of the drapery, and the volutes, or the turn-over at the top, the curls on each side of the face, the base represented a pile of twisted cord. The Corinthian sprang, long after this, from the following accident:-A basket, covered with a flat stone, was left standing among some acanthus; the leaves sprang up and covered the outer surface of the basket, and as the stalks shot up also, they soon reached the stone, which overhung the edges of the basket. This stopping their course upward, they curled and twisted themselves into a beautiful form. Callimachus, a famous sculptor, saw it, and took advantage of the suggestion.

Henry gave, in the progress of his lecture, a little idea of Roman architecture, still employing pictures; but he wisely thought his youthful hearers would care chiefly to know about the rise and progress of the art in their own country.

He told them that the Romans found the natives of Britain in no better !

dwellings than caves and dens. Tacitus, an historian, says, they used to dig deep caves in the ground and cover them with earth, where they laid up their provisions, and dwelt in winter for the sake of warmth; some of these are still pointed out in the Western Isles of Scotland. Their summer residences resembled the early tent. The first improvement was the use of clay, which they whitewashed with chalk; gradually they came to use straw to thatch with. These buildings were circular, tapering towards the top, with an aperture to admit light and emit smoke. At the time of the Roman invasion there were no villages, but the dwellings were all scattered about. Caractacus, their king or chief, on returning from Rome, delighted with the magnificent buildings he had seen, could not help expressing his astonishment that the Romans should envy the wretched cabins they found here. Under the instructions and reproaches of their new masters, the Britons made rapid progress. Roads were laid down, castles built, and in the course of eleven years, our country was adorned with temples, baths, and theatres, and could accommodate many thousand inhabitants. After the retirement of the Romans the art declined, and the natives soon returned to their primitive huts. London was formed at this time as a commercial city. It was surrounded by a wall, part of which still remains; and on a secluded spot, called Thorny Island, a magnificent cathedral, Westminster Abbey, was built. Henry exhibited one of the baronial halls erected in these early times; and the boys were delighted with his description of it, and the massive furniture it contained.

He then gave them a brief account of the progress of internal accommodation-how they came to think of stairs-what they did for windows, chimneys, &c. The manner in which glass was discovered amused them exceedingly. Towards the close of the lesson he made some remarks to this effect:-"We see, then, that the very means we now possess, existed from the first; all that was needed was the power to make use of them-observation, judgment, and experience. Just as the statue exists in the block of marble, but waits for the genius with his chisel, and a clear brain to call it forth; so are we led to distinguish between instinct and intelligence. The mere animal comes into the world, having and knowing the exact use of its faculties. Man comes into the world imperfect-knows nothing, and has, therefore, every thing to learn-is always advancing, never perfect.

The one com

mences life alone; the feeble powers of the other are nourished and developed by the parent. The insect comes from the egg, full of life, instinct with power and matured energy, wanting nothing; the man comes first an infant, powerless and strange, wanting everything. The

one arrives, promptly equipped for the immediate service of time; the other arrives, a languid unconscious being, whose energies are developed in time, so as to fit him for the service of eternity!"

After a few kind words from Charles, a hymn was given out and sung

"There is a house not made with hands."

Another glance was taken of the different pictures, and then the company departed, leaving Charles and Henry quite satisfied that their labour was not in vain.

Hackney.

E. R.

HINTS FOR ADULT BIBLE-CLASSES.

THE Holy Scriptures form the only inspired book in the world. They are the only book which brings life and immortality to light, and teaches, with unerring wisdom, what we must do to be saved. The most important study in the world, therefore, is that of the Holy Scriptures. How ought these to be studied by the numerous Bible-classes now forming in our several congregations?

1. Remember constantly, that "all Scripture is given by inspiration of God."-Every part of it is the word of God. In examining uninspired books, we inquire what is true; but here, merely what is declared. We should search with reverence. The ground is all holy. It is as if God, were speaking to us, from out of the burning bush, from Mount Sinai, or from heaven.

2. Remember that the Bible was never designed to be fully understood, without the aid of the same Holy Spirit, who moved and inspired holy men to write it. That aid is accessible to all: it is certain to be enjoyed by all who are truly desirous to know and do the will of God, and who seek that knowledge by the study of the Bible and prayer.

3. Consider the GRAND DESIGN of the Bible.-So far as it is historical, it is a church history. The rise, progress, vicissitudes, and ultimate triumphs of the church, are the grand theme of inspired history. Its narrations, and its prophecies (which may be called prospective history,) send a stream of light backward and forward on the path of the church, from the creation to the end of time; and beyond, into the boundless ages of eternity. So far as the Bible is geographical, it still has reference to the church, showing the place and bounds of her habitation, and her condition and prospects in relation to the surrounding world. The same may be said of the statistics, and legislation, and biography of the Scriptures. The church, which is the body of Christ, and in which is seen the glory of the Godhead, forms the great subject. The didactic parts of Scripture are intended, through the influence of the Spirit, to form the character and extend the influence of the church, and make it the joy of the whole earth, and meet also for the heavenly world. The grand design of the Bible, then, is spiritual. Its history, geographical descriptions, statistics, and laws, relate mainly to a kingdom which is not of this world.

4. We should consider the DESIGN OF THE SEVERAL BOOKS which compose the Bible.-Genesis contains a very brief account of the creation, and of the church for nearly twenty-five hundred years. The other four books of Moses describe the wanderings of the church in the wilderness, and the constitution and laws which were given for her government during fifteen hundred years. The book of Joshua describes the wars of the church, undertaken by Divine command. The next book describes the vicissitudes of the church under the judges. The book of Ruth is a biography of two distinguished women in the church. The six following books contain a history of the church under the kings: Ezra, Nehemiah, and a part of Daniel, relate the history of the church in captivity, and on her return; Esther describes a remarkable deliverance of the church; Job is a poetical discussion of the doctrine of Divine providence, as old as the time of Moses, if not older; the Psalms are the songs used by the ancient church in her worship; the book of Proverbs contains a part of the three thousand proverbs spoken by Solomon, with an introductory discourse of nine chapters, and are a storehouse of practical wisdom; Ecclesiastes is a discourse of Solomon upon the vanity of the world; the Song of Songs is one, and probably the best, of the thousand and five Songs of Solomon, and illustrates, by an allegory, the spiritual relation between Christ and his church; the books of the prophets are composed partly of sermons, and partly of prophecies, with an occasional history. The four Gospels are so many independent histories of the life of our Saviour while on earth; the Acts contains a history of the first missions of the Christian church, domestic and foreign; the Epistles are the letters of the missionaries to the churches they had planted, or to individual converts; and the book of Revelation is a prospective view of events in the history of the church. 5. Be governed by SUBJECTS, rather than by chapters and verses. divisions into chapters and verses is not inspired. The division into chapters was made about 600 years ago. The verses were made at periods much more recent. A general arrangement of subjects would be like the following, viz.: History; Biography; Doctrines; Duties; Promises; Proverbs; Prophecies; Divine Songs, &c. Under the head of HISTORY, would be creation; the fall; world before the flood; the flood; the dispersion; rise of the Jewish nation; the departure from Egypt; the crossing of the Red Sea; the wanderings in the wilderness; wars of Joshua; wars of the judges; the kings; the captivity; rebuilding of Jerusalem; changes in worship and religious customs, subsequent to the captivity; education of the ancient ministry of the church; remarkable prophecies; domestic missions of the Christian church; foreign missions; particular missionary tours; connection between the history and particular epistles; connection between sacred and profane history, &c. Under the head of BIOGRAPHY, might be the biography of statesmen, warriors, authors, prophets, reformers, apostles or missionaries, &c. Take a single subject, and examine it in order, with the aid of the best marginal references at command, and such other helps as can be had; relying chiefly, however, on the marginal references. If the subject be historical, collect the materials belonging to it from the different parts of the Bible, and arrange them; ascertain the geography and chronology of the several events; determine their relation to the more

The

remarkable contemporaneous events of profane history; and understand whatever is peculiar in the manners, customs, and opinions brought to view in the narrative. The classes should each have a leader, or monitor, and should proceed as much as possible on the plan of mutual instruction, and should never leave a subject till they think they understand it.

IT IS SO VERY DISCOURAGING.

How seldom can we visit a Sunday-school without hearing from some of the teachers such words as these: "It is so very discouraging.” Now I would ask such, whether they have well considered those words, and if they speak from the sincere feelings of their hearts? One general complaint is, the boys are so unruly, and so lazy, that it really is "labour in vain!" Tell me, How do you know it is labour in vain? Perhaps you have not seen one particle of good resulting from all your efforts, up to the present time; but who can tell what will be the issue of next Sunday's teaching? What bounds or limits shall we place to God's almighty power? We should ever keep in mind that we are but instruments; it is not in us to convert the soul of a human being: but how often has God chosen the weakest of such, as the channel for his great designs? But dare we presume to say, "No good has been done." Suppose you have fastened one text of Scripture on a boy's mind, and he then leaves the school, and you see no more of him, are you dissatisfied because you do not see the reward of your labour? Perhaps you cease from your toils. Imagine yourself on your dying bed-a friend comes in and asks you, "Do you remember such and such an one? "Oh, yes!" you say. Suppose they could relate to you, that a text which be learned at the Sunday-school was, by the blessing of God, made useful to him in after years, what would be your first feeling-one of gratitude, or of self-reproach? Should we not be likely to hear such words as these: "Had I but known this some years back, I would not have ceased; but now it is too late!" Do such think that God loves them the more because their labour has had a reward? God looks at the motive which actuates the conduct, not the results; it is our duty to work unceasingly in faith, with the glory of God as our aim.

Perhaps another may say, "I have one or two very interesting boys in my class, but as to the others it is most discouraging; for really they seem to think least of the Bible than any thing else they possess." Did it ever occur to such that these demanded more of their time and love than the others. For what reasons were Sunday-schools established, and for whom? How disgusting is that sentimental way of talking about the children being so good" and "respectful," that it is quite a pleasure to teach them! Is not the soul of a Sabbath-breaker as precious in the sight of God, as the soul of one of these "respectful ones?" But there is a much stronger reason-from how much sin will you keep society by reclaiming one of these "discouraging ones?"

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Think of uniting your efforts with God and the Redeemer in so grand a work as this! and whilst you see the glory of God revealed in