fitted, and that he should confine himself to that sphere. It has been said that "all men are created equal." Now there is a sense in which this statement is true, but there is also a sense in which it is false. If by it we mean, that all men constitute a common brotherhood, that all are intellectual and moral beings, and that all have through Christ a like access to God, then it is true. For God "hath made of one blood all nations of men for to dwell on all the face of the earth," and all are alike accountable to Him for the talents He has delivered unto them, and all may through Christ attain to everlasting life and eternal blessedness. But if we understand it to assert, that there is no real difference between men, and that therefore all distinctions of rank are fictitious and consequently wrong, then it is false. For all men are not in all important respects equal. On the contrary they differ very greatly physically, mentally and morally. Not any man, by any concurrence of circumstances, could be made a Samson, a David, or a Paul. Some men have been created to be rulers and others to be subjects; some to be judges and legislators, others to be hewers of wood and drawers of water. A perfect equality, indeed, exists between no two men any more than between any two leaves on the same tree. Every man in some respects differs from every other man, and in consequence of this difference, has his own peculiar work to do. And that he should properly perform this work is necessary on his part in order that he may attain to real strength and manliness of character. Hence it is of great importance to every one that he should seek that sphere of life for which nature and circumstances best fit him, and confine himself as much as possible to the work which he may find himself called upon to do. In this way alone can any one attain to the greatest usefulness, the largest amount of happiness and the truest nobility. It has been well said,

"Honor and shame from no condition rise,
Act well your part, there all the honor lies."

No work, however humble, if it be not wrong, can possibly dishonor or disgrace any man. The man alone can dishonor and disgrace himself. And he does so, not when he engages simply in an humble work, but when he engages in an improper one. The servant may be as noble and honorable as the king, and a good servant is more so than a bad king.. Onesimus, whom St. Paul sent back to his master Philemon as a son whom he had begotten in his bonds, was a truer man than Nero, who sat on the throne of the proudest empire of earth. It is in properly performing the work which God has given us to do, whether this work be an humble or an exalted one, that true greatness consists.

In order, however, that any one may properly perform his work and thus attain to the truest manhood possible for him, he must engage in his work with earnestness, diligence and perseverance. These are qualities without which no man can truly succeed in life.

"The heights by great men reached and kept
Were not attained by sudaen flight,

But they, while their companions slept,
Were toiling upward in the night."

It is by earnest, diligent and persevering labor, that great men stamp

their impress on the ages and win for themselves a name and fame. Earnestness in itself is power. Even when joined with very ordinary capacity it is able to accomplish much; and we all consciously or unconsciously acknowledge its potency. Diligence also is power. It has not unaptly been called the philosopher's stone, which converts every thing into gold. By steady application alone it is that bridges are built, forests are felled, rivers are tunnelled, mountains are removed, and great and useful enterprises of all kinds are successfully carried forward and accomplished. And so is perseverance also power. By her importunity the widow prevailed on the unjust judge, who neither feared God nor regarded man. Earnestness, diligence and perseverance in serving God and discharging the various duties of life, make the true man.

RULES FOR BIBLE READING

I. For the improvement of the understanding.

Rule 1. Begin your Bible reading with prayer for the Divine instruction. 2. Attend carefully to the narrative.

3. Observe the doctrine.

4. Note every prediction and promise, together with times and institutions both civil and religious.

5. Attend to the types of Jesus Christ.

6. Attend to the characters and conduct of the principal persons, and consider their excellences and defects.

7. Consider the practical uses to which the different texts may be applied. 8. Observe God's faithfulness in keeping his promises, and fulfilling his prophecies.

9. Render thanks to God for the light you receive, and ask his blessing to attend the endeavors you are making to become wise.

II. For the improvement of the heart.

Rule 1. Read the Bible in the spirit of constant prayer.

2. Believe what you read.

3. Cherish an humble desire to learn and know the truth, and that you may feel its power and sanctifying influence.

4. Read a little frequently, and meditate on what you read.

5. Receive the whole Bible as God's instruction for the salvation of your soul.

6. Read the whole Bible in connection, and compare one part with another, so as to know the whole truth, and its saving application.

7. Use such helps as you have, to ascertain its literal meaning. 8. Observe the testimony of the whole Bible to Jesus Christ. 9. Believe in the Lord Jesus Christ, and thou shalt be saved.

VOL. XVIII.-FEBRUARY, 1867.-No. 2.

THE TABITHA OF THE NORTH.

BY THE EDITOR.

Hamburg is one of the leading cities of northern Germany. Its present population is over 200,000. It is an independent Republic-one of the four German municipal Republics. For centuries it has been noted for its commerce. It has been a centre, alike of wealth and wickedness. Nine tenths of its inhabitants are Protestants. But this term may mean a believer or an unbeliever. Where the rite of confirmation is a civil regulation, church-membership is lowered to a conventional relation. In 1772, there were 75,000 regular communicants in Hamburg. In 1848, 22,000. And yet its population, at the latter period, was much larger than at the former.

In this city, Amelia Sieveking was born. It was in 1794, when the sins of Hamburg were fast on the increase. She was the child of one of the wealthy noble families of the place. Naturally lazy, she learned but little at school. Her parents were rich, why should their child work,— even at her school lessons? She had all that her heart could wish. Good teachers, kind parents and friends, with plenty of money. Her father was one of the Senators of the city. His house was the home of the honored and great. Such as these caressed and praised the child. She heard their conversation, and, in later years, felt its baneful effects. They were men without faith. They carped at the Holy Scriptures, ridiculed piety, and had their minds blinded by the god of this world.

When yet a little child, her parents died. A female relative gave her a home. In this family, lived a poor, neglected servant girl. She could neither read nor write. Although Amelia had not received a Christian training, had no faith in Christ, she had a kindly disposition. Her heart was naturally tender, and easily touched by scenes of suffering. She took pity on the little servant girl. As she had little to do, she undertook to teach her. In a short time, she had five other scholars, poor children of the neighborhood. She gathered the six in a room of her home, three hours every day during the week.

VOL. XVIII.-3

She soon became a capital teacher, and fell in love with her work-fell still more in love with her scholars. They were poor; bad cruel, wicked parents; had no comfort at home, and never heard a kind word. Her gentle lessons fell on their hearts like the sun-rays of Spring on the frozen fields. They learned their lessons well, learned them cheerfully. And loved their teacher, loved her more than their own parents. But she soon came to trouble. A scholars, and this Amelia did not.

teacher ought to know more than her Now she saw the folly of her laziness, when a child at school. She had to go to work, and learn what she neglected to acquire when a little girl. She conned over her old school books, and did her first works over. For the sake of her dear scholars, who could never pay her any thing but love, she patiently worked through all. The tasks of children satisfy the child, but not a grown young lady. Yet her they satisfied. She delighted in them, because thereby she could train and educate these poor girls.

All this while she was wholly ignorant of the way of life. Her natural sympathies prompted her kindness to her scholars; but not the love of Christ. At first, she taught them nothing about religion. She says: "My views were entirely rationalistic. I taught them some things about morality, how to behave, but nothing about Bible history, because there was so much in the Bible that was offensive and dark to me. Before their confirmation, I taught the girls the orthodox view of the atoning death of Christ, but plainly told them that I did not believe in it."

ease.

When these had finished their studies, she took ten others. They were tender-hearted girls, who soon learned to love her. By this time, she began to feel that the children should have more religious instruction, and of a different kind. But she, herself, had nothing better. She felt ill at If her religious views were not safe for her scholars, would they be safe for herself? One day, she laid her hand on a copy of Thomas à Kempis' Imitation of Christ. This led her to read the Bible more. She procured Commentaries, but they were all rationalistic. At length Franke's direction how to read the Bible was brought to her notice. This told her to compare one passage with another, and then, by meditation and prayer, to apply what she learned to her own heart. "Then," she says, "I threw all other books aside, and read only the Bible. The Lord made Himself known to me. I can say, of a truth, that my faith rests not on human authority, but on God. I stood entirely alone. Among the whole circle of my associates, there was not one that had a saving knowledge of the truth, or had any sympathy with me." Even after all this, she still had doubts about the Atonement of Christ. Out of this, too, she was gently led by the light of the Holy Spirit.

After this, her sphere of labor was enlarged. The teacher of the poor was coveted by the rich. Even if they did not believe in her Saviour, they believed in her teaching talents. And when she told them that she could not believe as they did, they replied, "Although we do not believe as you do, we yet regard such a faith a great blessing, and wish our children to share it." She inspired her pupils with her own heavenly mind and spirit. Through them, she extended her influence to different parts of Europe. Some became teachers, others overseers of charitable institutions, one is the wife of a prominent Berlin Court preacher, Dr. Snetlage. In 1831, the Cholera visited Europe. In the filthy cellars of Hamburg,

among the lowest layer of town life, the people fell before it like forest leaves before the first storms of winter. Every body that could, fled from these neighborhoods. The victims were left to die unattended, in their damp dens. And, when dead, no one dared to bury them. Every unburied corpse became a weapon of death.

Miss Sieveking resolved to risk her life for their relief. After she had received the consent of her foster-mother, she made application to be admitted into the new Cholera-hospital. Here she spent eight weeks, nursing the patients, entirely cut off from her friends. Occasionally, a note was sent to them, to inform them of her well-being. And this had to be punched and smoked, before they would look at or touch it.

For this, some praised her. Others were loud in their censures. "She is a fanatic," said they. "She is ungrateful, to leave her old foster-mother, to whom she owes so much, for such a place." Others said: "She wishes to be different from other people; to perform extraordinary feats; to make herself a martyress." This worried her. "Although I always had the glory of God in view, I yet cannot deny, that at times, the thought would steal over me, that for all this self-sacrifice, people would admire me."

After this, she helped to found charitable institutions in different parts of Germany. She called Christian women around her, and formed them into Societies for the relief of the poor. With these, she visited the huts of misery and want. Before they would receive any under their care, they would ascertain their age, sex, birth, training, and habits. From all these they would form an idea of their character, and learn how best to relieve them.

They never visited the poor empty-handed, and never gave them money. Those that were in need, received orders on the baker, butcher, merchant, green grocer, shoemaker, or whomever else they might see proper. But these visits were especially directed to the spiritual welfare of the poor. They sat down in their little cabins, and spoke words of kindness to parents and children, giving them books to read, and taking them to good schools. And, finally, some pastor would visit them, and get them to come to church.

Such was the Society she founded in Hamburg. It began with thirteen members, and soon numbered over a hundred. They had their weekly meetings, to which the visitors reported. Many of them were ladies of lofty birth and bearing. At first, it was a great cross for them to trudge about after such unrequited toil. But they soon came to like it. They said: "Really, our personal visits to the hovels of sorrow, have brought us. a great blessing, and we brought one to them. The poor and the sick, we have made happier by our trifling gifts and acts of kindness. And how much we have learned from them! They never sent us away empty. They gave us more than we gave them." "'Tis more blessed to give than to receive."

Beautiful is such a life. It sets a thousand lives in motion. It opens a myriad of pure fountains. Money came from many sources. Many a rich Hamburger, who gave little in his life-time, left these kind women a legacy. And how lovely these ladies of noble birth and bearing!-going through these dirty, dark alleys, down into cellars, reeking with corruption,-talking to sick people, on beds of straw,-helping them to believe