MOTHER! revere God's image in thy child!
No earthly gift thy parent arms enfold;
No mortal tongue as yet the worth hath told
Of that, which in thy bosom, meek and mild,
Rests its weak head.-O, not by sense beguiled,
Gaze on that form of perishable mould;
Though first by thee it lived, on thee it smiled,
Yet not for thee existence must it hold;
For God's it is, not thine:-Thou art but one
To whom that happy destiny is given,

To see an everlasting life begun,

To watch the dawnings of the future heaven, And to be such in purity and love

As best may win it to that life above!

DORCAS AND LYDIA.

BY MRS. BALFOUR.

ONE of the most obvious Christian virtues is benevolence. Heathen nations have but a faint idea of any such virtue; their social institutions are never constructed with a view to the benefit of the distressed

the succor of the afflicted. Christians, on the contrary, are admonished" Bear ye one another's burdens;" because, by so doing, they "fulfil the law of Christ." Decidedly one of the best methods of making Christianity popular at all times, and particularly in the times of which we write, would be to show to the heathen world the heavenly spirit of benevolence. To assist the needy-to relieve the suffering -to sympathize with the afflicted, were duties peculiarly adapted to women, and likely to produce the most beneficial results on the minds of all around. There might be disinclination to listen to new theories, but all could understand a good practice. This was a way to "win souls" likely to be irresistible, for it convinced the judgment by first appealing to the feelings; it possessed itself of the citadel of the heart, and the way to the head was certain.

The two eminent women, Dorcas and Lydia, may be considered as specimens of this mode of advancing Christianity. They acted on the principle, that in order to make religion loved, they should show that it is lovely, by the grace and sweetness-the tenderness and generosity of their own characters. No kind of secular aid could possibly be of more service to the apostles than an exhibition of active benevolence by female converts. It was carrying the beauty of holiness into the

daily duties of life-it was a living comment on the doctrines taught; and it is even so now.

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The first woman who the evangelist honors with the distinct name of "a disciple" was an exemplification of the principle of active benevolence. Her name has come down to us in connection with deeds of mercy and love, until it has been familiarized and identified with labors of benevolence. The notice of this holy matron is brief in words, but rich in matter. “Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas." Scholars tell us this name has the beautiful signification, "roe, or fawn;" and truly we may say of this woman, hers was a pard-like spirit, beautiful and swift"-prompt and fleet in its deeds of benevolence. "This woman was full of good works and alms-deeds which she did." What a record!-full of good works; how useful must have been that life-how active that character which the pen of inspiration thus eulogizes! "And it came to pass, in those days, that she was sick and died: whom, when they had washed, they laid in an upper chamber." In the midst of her usefulness, this devoted disciple is called to suffer affliction and death. There is some reason to think that her illness must have been brief, otherwise, as Peter was not very far off, he would most likely have been summoned during her sickness. The upper chamber of the house was the apartment most frequently used in the houses of the early Christians for the assembly of the church; and it was probably in honor of the beloved remains that they were laid there. The sacred narrative goes on to state, "And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber." Peter had recently restored the palsied Eneas to

health and strength, after eight years' confinement to his bed; and it is probable some ray of hope dawned in the minds of the afflicted friends of Dorcas, that, even in this extremity, Peter might work some miracle; or, at all events, they concluded his presence would console them under their bereavement. How affecting was the spectacle when Peter arrived! The benevolent Dorcas, whose hands had been ever ready to work-whose heart devised liberal things, was stretched lifeless before him. The active hand still; the warm heart cold. "And all the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them." What a contrast this real grief to the hired mourners at pagan obsequies! Here was grief prompted by gratitude, kept alive by memory. No eulogy they could utter spoke so eloquently as those dumb vestments; no monument they could rear was so noble as those homely garments. How forcibly must these memorials and the tears of the mourners have affected the warm-hearted Peter! He longs for communion with his Maker, and the depth of his devotion admits of no living witness; he would be alone with the dead and with God. "Peter put them all forth, and kneeled down, turning him to the body said, Tabitha, arise. her eyes: and when she saw Peter she sat up. his hand, and lifted her up, and when he had called the saints and widows, he presented her alive." It was meet that the mightiest miracle that Peter was ever permitted to perform-a miracle that recalled the sublimities of the ancient prophet's life, and the hallowed grandeur of the Saviour's deeds- it was meet that such a deed should be performed on one who spent her life in doing good. We can well imagine that this wondrous act "was known throughout all Joppa, and many believed on the Lord." Dorcas was the means of making Christianity beloved by her active charity, and her resus

and prayed; and And she opened

And he gave her

citation, also, was honored to be a means of spreading the knowledge of the wonders and blessings of the Gospel of Christ.

There is a peculiarity in the benevolence of Dorcas that must not be lost sight of; it was not only a display of munificence, but of industry the garments which she "made." It is far easier to give money than labor; the individual who gives of his wealth, probably gives of the abundance of that wealth what he can well spare; and, doubtless, this is a noble way of appropriating the gifts of fortune; but it is a higher exercise of Christian benevolence when people give their labor. It involves a greater and more continuous effort, and it is also more valuable as an example. The wealthy are, and must be, the comparatively few; to give costly gifts, therefore, is the prerogative and privilege of only a small part of the community. All can labor, and it is the peculiar province of labor to increase the value of all it touches; a few simple materials fashioned by the transforming hand of industry become valuable auxiliaries of comfort. There is great self-denial shown in this kind of benevolence. Time is unspeakably precious to all, but to those who are not wealthy, time is their only riches-labor their only capital; to give of the fruits of their industry, necessarily involves parting with time subtracted from their brief leisure- with labor taken from their daily pursuits, and is, therefore, the most munificent gift that one individual can bestow on another. How different an aspect would this world exhibit, if every individual, in every station of life, determined to spend some little time in laboring for the helpless, the sick, and the afflicted! if persons of all conditions perceived that obligation, and felt that those who can give labor and sympathy only, have two of the richest gifts at their disposal!-gifts which, if rightly exercised, would gild with a bow of promise every dark cloud that gathers over man; would shed a stream of holy light in every dark place of this wilderness world.