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Another quarter of an hour's walk brought to our view the village church and as we entered the church-yard, I said to my friend, "How shall we find the grave, the object of our visit?" But no sooner had the question been asked, than two little girls, perceiving us enter, walked down among the graves, till they reached a certain stone, where they rested, one on each side. This was the spot, marked by the attentions of those little children. Surely, "the memory of the just is blessed." The righteous shall be had in everlasting remembrance! Here were resting in their graves, near to each other, the old dairyman, his wife, and two daughters, all of whom had departed in the faith and hope of the gospel.

We copied the following tribute of affection from the gravestone of Elizabeth :

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Stranger! if e'er, by chance or feeling led,
Upon this hallowed turf, thy footsteps tread;
Turn from the contemplation of the sod,
And think on her whose spirit rests with God.
Lowly her lot on earth, but He who bore
Tidings of grace, and blessings to the poor,
Gave her his truth and faithfulness to prove,
The choicest treasures of his boundless love.
(Faith that dispell'd affliction's darkest gloom,
Hope that would cheer the passage to the tomb;
Peace that not hell's dark legions could destroy,
And love that fill'd the soul with heavenly joy.)
Death of its sting disarm'd, she knew no fear,
But tasted heaven, e'en while she linger'd here;
O happy saint! may we like thee be blest;

In life be faithful, and in death find rest."

And now, still standing as it were, over the grave of youthful piety and religion, let me address a few words in conclusion to my youthful readers. I had travelled upwards of two hundred miles; had visited the great metropolis, and several of the fashionable watering places. I had witnessed scenes of grandeur and beauty, magnificence and splendour, in nature and art. The sea and the dry land had each in their turn contributed to my pleasure and gratification, but I candidly acknowledge that hereat these humble graves-I have derived more real gratification, and I am sure, more true profit, than in any other scene that has passed before my view. In the contemplation of the triumphs of

grace in redeeming a deathless spirit, the mind never satiates, it is never weary. In the recollection of the energies of youth devoted to God, and consecrated to Christ, the spirit is refreshed. Such a character is a real blessing to all around while living; and dying, leaves a precious fragrance behind. If any of my young readers have not, therefore, as yet given religion a serious thought, let me endeavor to impress upon them how well it is worth all their heart. It adorns and enriches the poor, whilst at the same time, it is indispensable to the rich. None can do without it. Seek it without delay. It is emphatically the "one thing needful." It will be not only your most beautiful ornament, but your safeguard through life, your support and solace in death, embalm your memory to surviving friends, and introduce you to the immortal ranks of glorified angels and saints in the blessed assembly above. R. R.

THE DOGS AND THE CHILDREN.

(An anecdote related by Mr. Moffat, at a Missionary Meeting.) DURING my travels in Africa, I one day halted at a village where a Dutch farmer, his family, and a number of Hottentot slaves, who were considered a part of his property, resided. I called at the house, and was received and entertained with kind hospitality. The farmer, a short, thick man, was smoking his long Dutch pipe, with a countenance as grave as if the cares of the whole world rested upon his shoulders. His wife and family, consisting of several sons and daughters, were all Dutch-built; the latter were richly dressed and adorned according to the custom and fashion of their own country.

After having rested awhile, and refreshed myself, I entered more largely into the object of my journey and my visit to his house, and asked if he would permit me to preach under his roof in the evening of the day. To this request he most readily acceded. Having thus far attained my object, I left, in order to look after my wagon, &c., and to prepare for the intended service.

At the hour appointed, I returned to the farm-house, and found the family all in readiness, seated side by side, each with countenances as serious as if the funeral knell for one of their endeared relatives was sounding in their ears. Upon the oaktable stood two lighted candles, and a large family moroccobound Bible, with six or eight brass clasps to fasten it, which

from their stiffness I was led to think were but very seldom unclasped. The book had doubtless been brought from Holland, and might have probably been an heir-loom in the family. Having opened the book, I turned to the chapter which I intended to read; I paused a little, and cast my eyes around the dark part of the room, hoping every moment to see the slaves assemble. At length, observing my host beginning to manifest some symptoms of impatience at my delay, I said to him, " I am only waiting for the slaves to come in: they will be here, I suppose?”

"Waiting for the slaves!" rejoined the master, with a countenance strongly marked by contempt; "What! do you preach to slaves ?"

I replied, "Yes, indeed I do."

"Why then, said he, "go and preach to the baboons, go and preach to the dogs, they will understand you just as well as Hottentot slaves; you may just as easily impress the minds of one as the other!"

I cast upon the man a look of pity and distress, and said, "Well, if the slaves are not to be a part of the congregation, I will proceed with the service; but the passage which I had intended to have addressed you from, will not do now, I must select another text as the foundation of the sermon I am under present circumstances to deliver."

All eyes were fixed upon me as I turned the leaves over; when, having found the words I was looking for, I cast my eyes upon the head of the family, and, with all the expression and force I could give utterance to, I read the following words: "Yes, Lord: yet the dogs under the table eat of the children's crumbs.” (Mark vii. 28.) I repeated in the same tone of voice-" Yes, Lord: yet the dogs under the table eat of the children's crumbs." I had just commenced the third repetition, when I was interrupted, and to my inexpressible joy, the master exclaimed, "Don't read that any more-don't read that any more!-let the slaves be called in-let the slaves be called in!"

In a very short time the further end of the room was filled with the poor, despised, degraded Hottentots; the service was immediately commenced, and out of a full heart, I preached the unsearchable riches of Christ, both to the master and to his slaves. Soon was every eye bedewed with tears, and we had a time of refreshing from the presence of the Lord. C. P.

"JESUS-CHRIST-MEN."

READ and Ramsey, two American missionaries to Bombay. say, in their 'Journal of a Missionary Tour in India :' "The people in Ankola, as well as in Rajoora, call us Jesus-Christ-men, no doubt from the fact that they hear us make use of the name so frequently. In passing along through the streets to-day, the boys would frequently call out, in our hearing, 'Jesus Christ!' The name is yet an offence to many, but it shall be the glory of all the earth." How happy would it be if "they who are without❞— whether heathens in a heathen land, or indifferent on-lookers among a Christian population—always heard such conversation, and witnessed such conduct, among the friends of the Saviour, as might lead them to call the latter "Jesus-Christ-men," to "take knowledge of them that they have been with Jesus”—to distinguish them by their "naming the name of Christ," as at once the reason of their appellation and the spirit of their character! If, in what are called Christian lands, the professing followers of Jesus, suffer reproach from infidels and the ungodly, they often suffer it far less for the sake of Christ's name, than on account of their own inconsistency. Such as are honestly, however reproachfully, called Jesus-Christ-men-" happy are they!" To bear one's own reproach, is to suffer in consequence of sin; to bear "Christ's reproach," is to enjoy an evidence of the divine grace, and a foreshadowing of the heavenly glory.-Weekly Christian Teacher.

ON THE TERM "SELAH."

With respect to the word "Selah," which occurs about seventy times in the Psalms, and three times in the prophet Habakkuk, it is derived from a Hebrew word or root, "sel,*" which signifies to raise or elevate. Selah was most probably a note of music, or a direction to the singers in the temple-service to raise their voices or instruments where it is inserted. Thus the Septuagint, the Greek translation of the Old Testament, constantly renders it by a word which signifies a variation in singing and melody. Many of the Psalms are prophecies, containing predictions of

* Zel is still the name of a musical instrument, allied to the cymbal, in Persia and the East. ED.

the future kingdom of the Messiah, and also many allusions to the future fortunes of the Jews themselves; and it has been well remarked, that nothing can be more interesting than to observe the worshippers in the temple chanting in the service of divine worship the hymns in which their own history, in times to come, was portrayed by the hand of inspiration. Of the nature of a psalm or divine song is the third chapter of Habakkuk in which this word "Selah" occurs three times, (verses 3, 9, 13.) In the first verse, it is called " a prayer of Habakkuk the prophet upon Shigionoth." This hard word is derived from a root signifying "to run wild" (as a plant,) “to expatriate," (as an exile.) In the title of the seventh psalm a word derived from the same root occurs, 66 Shiggaion." signifying "wanderings," the psalm having been composed at the time when David was flying from the persecutions of Saul. The word "Shigionoth," in Habakkuk, seems to allude both to the deviations of the Jewish people from God's law, and also to their wanderings, or being removed from their land, on that account; and that the "prayer" was designed for the temple service we learn from the last verse, in which it is directed to the chief musician. The term "Shigionoth" is preserved in the text of our bibles, because it was taken to signify some instrument of music, as Neginoth," and many other like terms; but in the margin you will see, "according to variable songs or tunes;" and you may not perhaps go far wrong if you were to read the verse, "a prayer or intercession of Habakkuk the prophet, on the wanderings or transgressions ;" a version which will express every allusion contained in the word. If the marginal translation in the bible be correct, and the "prayer" be" according to variable songs or tunes," you will see at once the propriety of the word "Selah," marking the change of song or measure. It is singular that in the Septuagint, which is a translation of the greatest authority, no notice is taken of "Shigionoth," nor of "the chief musician" in the last verse. The word "Selah" is rendered as usual, and the whole called simply "the prayer of Habakkuk.”—Bishop Sandford.

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FRIENDS.

A friend is one's own self, in another person.-Isocrates.

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