ghost' pneuma, the spirit which it had held. This or similar phraseology is so common in the Bible, and so in accord with poetical and Christian usage that no further comment is necessary. The prison is the material body, and the prisoners were the spirits of men and women living in this material world. To these Christ in spirit went and preached, in times past, while the ark was being built.' In making this statement, the apostle gave expression to a very important Christian doctrine, too often overlooked, the universality of Christ's mission and work. It is not of recent date. It did not begin when Jesus preached the Sermon on the Mount, nor when the babe was born in Bethlehem. The Word that was made flesh and dwelt in Palestine eighteen centuries ago, had long before thrilled the minds of prophets and patriarchs. The true light that lighteth every man who cometh into the world, had flashed its rays along the path of Israel in the Wilderness. Christ existed before he was sent to save mankind. The Christ spirit preached to spirits in prison before the Deluge, and was coeval with Adam. He said, 'Before Abraham was, I am.' He was, he is, he will be, the same yesterday, to-day, and forever.'

His mission was not to a few,—not to the chosen people, the elect, the called, but to all the human race. The narrowest kind of limitarianism is the belief that Christ works for human good only in certain localities and through certain agencies.

He

is the Savior of all men, especially of those that believe. He was in India before the arrival of the missionaries. As Brahma is said to be able to appear in human form in thousands of homes at the same moment, so Christ can be present, as a saving influence, in all the homes and hearts of earth at the same moment. He is

He

not select in his choice of souls. came to save all, if possible. He ate with publicans and sinners. He said, 'Come unto me, all ye that labor and are heavy laden, and I will give you rest.' He preached the Gospel in the still small voice,' to the dead in sin and sensuality, and even to spirits in prison. Bear in mind that while the body confines the spirit, it is a prison to the ignorant and sinful only. The good spirit that understands and believes the Gospel, is not a prisoner; he enjoys the glorious liberty of the sons of God. In every land and age, Christ as a spiritual influence has been preaching to all souls; teaching them to deny ungod liness and worldly lust, and to live soberly, righteously, and godly."From "Through the Shadows," by Rev. I. C. Knowlton.

[For Manford's Magazine.] ELIZABETH FRY.

REV. T. H. TABOR.

Not a few people in this world are asking themselves the serious question, "Is life really worth living?" In our opinion, the answer to this question, if wisely given, would depend very much-may we not say wholly upon the moral quality of the life to be lived. We have seen many lives of selfishness, lives of crime, lives of dissipation, lives of sensuality, and lives of profaneness, -there could not possibly be any doubt, that they were a grand success of their kind. But to us they were not worth living, because we have been unable to see that they had any real beauty or use, or were a source of benefit to themselves or any one else.

But many lives have been lived that were of a very different character from all these-lives that can never lose their beauty or worth while the human heart exists, or goodness is

desirable for its own sake. Such for instance, was that of the devoted philanthropist, Mrs. Elizabeth Fry. This lady was born in Norwich, England in 1780. In the year 1800 she was married to Mr. Fry. She belonged to the sect of Friends, or Quakers, and before her marriage she established a school in her father's house, by his consent, for eighty poor children. And after her marriage her husband generously aided her benevolent inclinations. An accidental visit to the prison at Newgate, London, so impressed her with the misery of the women confined there, that she took immediate and effectual steps to relieve them.

She entered a room alone where a hundred and sixty criminal women and children surrounded her in the greatest disorder, and in the most loathsome condition. She offered them assistance and spoke to them of peace, of hope, and of consolation. They listened in silent astonishment and respect, as though an angel from heaven had suddenly appeared in their midst. She visited them again and again, spending whole days in their midst, reading to them and instructing them out of the Bible. By acts of disinterested kindness she secured the confidence of these criminal women and won their love. She founded in the prison a school for the children, and societies for the improvement of those more advanced in years. She drew up rules for their conduct, to which they unanimously consented; and one of their own number was appointed a matron, under the inspection of twenty-four women of the She devoted Society of Friends. many years to the perplexing and arduous work of reform.

She was born to fortune, and to those charms of person and graces of manner which, making their possessor the idol of society, sometimes

stands in the way of an entire devotion to duty. She was blessed with a sweet voice, whose persuasive tones proved no trifling aid in her difficult work; and a yet sweeter temper, without which both philanthropy and religion would have been vain in dealing with the erring.

As a wife and mother-indeed, in all her domestic and social relations -she was equally exemplary. She not only practiced most disinterested charity herself, but made it familiar with all under her influence. Her children were taught to consider relieving the poor a pleasure, because their mother did it with such a cheerful spirit. She employed her children as almoners when very young, but required a minute account of their giving and their reasons for it.

And when this devoted woman died, in 1845, at the died, in 1845, at the age of 69 years, there was a great sensation throughout all Europe. It was felt that a star of love and hope had gone down; and none has yet risen to shine with sweet and cheering luster for the poor as did this truly angelic woman. She was beloved and honored in a degree which queens might envy; and women most renowned for genius might well lay down their crowns of laurel at her feet. We think her life not only was worth living, but it will always be of priceless worth as an influence for good, and an example for imitation, proving conclusively that, notwithstanding all that has been said about human depravity, angels have really walked this earth in the guise of women.

REUNION POEM.

HAVERHILL, Mass., Sept. 10. At the reunion of the classmates of John G. Whittier at the Haverhill Academy-1827 to 1830-held here to-day the following poem, written by Mr. Whittier for the occasion, was read in his presence by his cousin, Mrs. Woodside:

The gulf of seven and fifty years,

We stretch our welcoming hands across;
The distance but a pebble's toss,
Between us and our youth appears.

For in life's school we linger on,
The remnant of a once full list,
Conning our lessons undismissed,
With faces to the setting sun.

And some have gone the unknown way,
And some await the call to rest;
Who knoweth whether it is best
To those who went or us who stay?

And yet, despite of loss and ill,
If faith, and love, and hope remain,
Our length of days is not in vain,
And life is well worth living still.

Still to a gracious Providence
The thanks of grateful hearts are due
For blessings when our lives were new,
For all the good vouchsafed us since.

The pain that spared us sorer hurt,
The wish denied, the purpose crossed,
And pleasure's fond occasions lost,
Were mercies to our small desert.

'Tis something that we wander back,
Gray pilgrims, to the ancient ways,
And tender memories of old days
Walk with us by the Merrimac.
That even in life's afternoon,

A sense of youth comes back again,
As through the cool September rain
The still green woodland dreams of June.
The eyes grown dim to present things,
Have keener sight for bygone years;
And sweet and clear in deafening ears,
The bird that sang at morning sings.
Dear comrades, scattered wide and far,
Send from their homes the kindly word;
And dearer ones unseen, unheard,
Smile on us from some heavenly star.
For life and death with God are one,
Unchanged by seeming change, His care
And love are round us here and there--
He breaks no threads his hands have spun.

A LEGEND BEAUTIFUL. 'Twas thus the Dervish spake: "Upon our right

There stands, unseen, an angel with a pen, Who notes down each good deed of ours, and then

Seals it with kisses in the Master's sight. Upon our left a sister-angel sweet

Keeps daily record of each evil act; But, great in love, folds not the mournful sheet

Till deepest midnight, when, if con-
science-racked,

We lift to Allah our repentant hands,
She smiles and blots the record where

she stands;

But if we seek not pardon for our sin, She seals it with a tear and hands it in." -Selected.

GOD AND IMMORTALITY.

These two great doctrines are supposed by many to be one and inseparable, and if no God then no immortality, and so, of course, no future retribution or recompense as the result of present character and conduct, a great relief and comfort, no doubt, to certain transgressors of the laws of holiness and justice and right. But it is by no means certain that we should get rid of immortality, or a future life, cven by getting rid of God, the hasty thought of not a few. For one, if I were an atheist, -as near an atheist as one possibly can be, I should then fear immortality, fear that I might be the victim. and sport of a blind chance, and be

forever tossed about in some unknown destiny and doom. I should say that the same mysterious, incomprehensible power that brought us all upon the earth, through evolution or otherwise, might also perpetuate our existence for eternal ages.

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Forever and ever we are all bound with the sum of things we call the universe; and, unless there be a wise, good, beneficent, fatherly, and motherly power over us, that ever careth for us and ordereth all things for our ultimate welfare and happiness, our future destiny, to the seriously thoughtful, must be one of great doubt and sadness. One cannot annihilate himself by simply believing, however obstinately, that there is no God, and death an eternal sleep; and, if no particle of matter can be destroyed, no more, probably, can any particle of spirit. And a good God, an infinite Life, Love, Supreme Soul, at the centre and circumference of things, is the only refuge from the despondency and despair that a blind pessimism quite naturally inspires.

If I believed in nothing divine above humanity, in no intelligent, personal

sympathizing Friend and Father, who will never leave nor forsake his offspring, then should I be shut up to the necessity of walking in continual darkness and dire apprehension. And no atheist, no speculative materialist, however "scientific," has yet appeared, who has any light or relief for me, not even the light and relief of a literal and everlasting death. Without God and immortality, the universe is a disappointing, tantalizing cruel mocker to all that is deepest and truest in human nature, and especially to the bereaved and af flicted, whose nearest and dearest ones have passed away, seeming to take with them the chief good and joy of life. And most tenderly and touchingly did one of the most intelligent and excellent young men that I know, recently bereft of a beautiful young wife and babe, say to me: "I pin my faith to the Divine Wisdom and Goodness which does still rule the universe, while making havoc and shipwreck for a time of our own little plans and hopes and anticipa tions. 'He builds too low who builds beneath the skies.'”— W. H. F. in Christian Register.

THE TWO GREAT COMMAND-
MENTS.

We give below a few impressive passages from a sermon by Donald Macleod, D. D., which we find in an English magazine called Good Words. It may interest our readers to know that the sermon was preached before the Queen, and published by her request.

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment"

first in importance, first in the true order of duty, first in the sequence necessary for the production of all the rest "and the second is like

unto it"-it is next to it-flowing from it, and vitally united to it"thou shalt love thy neighbor as thyself." Both are in their nature one, for "on these two commandments hang all the law and the prophets."

You will notice that it is a command: "Thou shalt love;" for God will not be satisfied with anything short of this, nor accept any substitute for it. There are no external sacrifices required, no hecatombs of costly victims, nor gifts of silver and gold, nor self-inflicted agonies. It asks not the offering of genius, nor the tribute of lips that glow with the eloquence of men or angels, nor the giving of the body to be burned, nor the privation of the anchorite. Its demand is higher and grander, and yet so simple that a child can comprehend it" Thou shalt love."

And what a magnificent command it would be were it even nothing more than "Thou shalt love with all thy heart, and with all thy soul, and with all thy mind!" So to love even an earthly object, raises a man above himself. Such an absorbing passion has been the source of all that is heroic, and is often the fountain of what is most tragic, as well as what is most chivalrous, in life. But there is more than a command to love. The first, the great commandment is, "Thou shalt love the Lord thy God."

Christ is very direct in this claim. He first leads us up to God, and from thence he makes all else possible. Having reached God, the love of our neighbor flows as a consequence. For when we find ourselves in God, then we find truly our neighbor, and we never can find him aright till then. The brotherhood of man derives its meaning from the Fatherhood of God. . . .

The Gospel is more than a command; it is the love of God so manifested as to awaken love in us. It

is love forgiving, helping, nourishing, and enriching us-fanning the smoking flax into a flame, and strengthening the weak reed of the wavering will into fixed and joyful resolution. It is the Gospel of the Holy Ghost also, the Giver of life, and love, and conviction. It inspires the life of love in us, through which the law of love becomes the law of our being.

The method of Christ is to bring man first to God, as the source of all righteousness, and truth, and love. When a man recognizes his own relationship to God, he cannot fail to recognize his relationship to his brother man. Out of the sense of the One Father comes the sense of the common brotherhood. We then put a true value on our brother man. We see that the love which is in God for ourselves, is a love that includes every man. We can love our brother "as ourselves," for then we stand all on the same ground before God. We regard our brother no longer in the light of our own selfish wills or passions; we see him in the light of the divine purpose, and as bound up with us in a common responsibility, the object of the same love and called to be sharer of the same blessedness. When duty is planted on this firm foundation, then public order becomes secure.

We must have a worthy conception of what man is, if we are to love humanity, and to labor for its welfare; and we must have a sufficient motive for conduct, if we are to secure nobility of sentiment and of action in society. Duty must have a proper basis; and the only adequate basis is belief in God and immortality, because that belief alone vindicates a true estimate of humanity. Humanity can respect itself only in proportion as it takes a right and worthy