for his highest helps, or his richest gifts, but to his spirit which is everywhere, and which comes to us with the greatest power and beauty where the things of the world do not hold men in bondage.

We can see that if we, ourselves, would be useful to the world, it is not necessary for us to seek the aid of new localities, or to change to any great extent our outward condition. If we love life and the human race, and desire to add something to the tide of joy flowing onward toward the sea of eternal life, we need but be wise and good and perpetually active where we are. Wherever we live, if we but have associates, and neighbors, and friends, we can touch an electric chain reaching round all human hearts, and communicate to the world all that we have to impart. Though we may seem far out of the way, though the number of men, women and children near us may be small though the great world of humanity with all its phases of life, with all its struggles, its aspirations, its pains and pleasures, hopes and fears, may be distant from us, yet, if we have a new system of science, or a new measure in politics, or a new lesson in religion, we can introduce it to the world without difficulty; and if what we start is a true thing, it will "have free course and be glorified."

It may be that there is an advantage in being somewhat retired from the world, when the man of wisdom seeks to communicate his thoughts to mankind. His thoughts may be very grand, and the want they are designed for be universal. Nevertheless, the great mass of men abroad are not able to perceive the

character of his thoughts, are not clear-sighted enough to discover their worth; and, perhaps, should the teacher endeavor immediately to communicate them to the masses, they would refuse to receive them; and such a body would be too formidable to confront, and too stubborn to move. The few people by whom the teacher is surrounded, may not be so fast in the easy-chairs of the world, may not have their wheels so deep in the old ruts of life, as those who are perpetually saying "Why not let well-enough alone?" They may not be so wise in their own conceits. They may not be so self-willed. Their pride of opinion may not be so great. They may be more willing to be taught. To these, the teacher may present his gift. By these, in the outset of his ministry, he may see his gift accepted. And then he goes forward in his path of active benevolence, finding forever new objects of need, and imparting more and more widely his favor and blessings. So the Nile starts forth from the unknown hills of the African wilderness, flows downward towards the plains of Egypt, broadens to a wide river, and finally inundates and bears nourishment and wealth to the whole land. The source of the Nile is far away, hidden from the eye of civilized man. Its infant murmurings are heard where the foot of the Christian has never pressed the sod. Yet, from its obscure retreat among the mountains of the Moon it comes forth to the field of manly life with no less of vigor or beauty because of this.

It is not locality that gives power or dignity to a man. A man's power or dignity must lie in his char

acter. It is true that there are are noble and influential localities. But they are so because of the moral qualities, the purity, and nobleness, and power of their inhabitants. These localities have not made the men, but the men have made them. Indeed, the most sterile and unattractive spots have been made immortal and glorious, by the moral greatness, or the philanthropy, or the heroism, or the genius of their more noble inhabitants. What would Abbotsford be to us without the name of Walter Scott? or Mount Vernon without the name of Washington? or Plymouth without the character of the Pilgrims? The Poet thus speaks with reference to the grave of Robert Burns:

"And still, as on his funeral day,

Men stand his cold earth-couch around,
With the mute homage that we pay
To consecrated ground.

And consecrated ground it is,

The last, the hallowed home of one

Who lives upon all memories,

Though with the buried gone.

Such graves as his, are pilgrims shrines
Shrines to no code or creed confined -
The Delphian Vales, the Palestines,
The Meccas of the mind."

Many centuries ago, within the bounds of Palestine, then a small province of the Roman Empire, there was a little village called Bethlehem. It was a humble place. One thing, however, had made it a prominent place in history. David the great Hebrew King and Poet was born there. During the period of his youth,

its inhabitants were simple shepherds. David himself was the son of a shepherd who dwelt in this humble town. And here in his youth he tended his father's flocks. Ages later the place had not greatly changed; nor had the inhabitants forsaken the pastoral occupations of their fathers. Still here the shepherds watched and guarded their sheep. And here at length, the Saviour was born; - here too a company of shepherds, who, through the dark hours of night, were overlooking their flocks on the neighboring plains, an angel came accompanied by a heavenly light, proclaiming his birth, and the greatness of his mission; and suddenly appeared with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

And so began to be fulfilled this prediction of the prophet: "And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda, for out of thee shall come a Governor that shall rule my people. Israel."

Bethlehem is yet to the outward eye an insignificant village. It contains but three hundred houses, and two thousand and four hundred Greek and Armenian inhabitants. Were it not the birth-place of the Saviour, and hence the site of convents and churches erected to commemorate the great event, its name would rarely be spoken. But small as the place is, it is a consecrated place to the Christian; a place of the holiest, and loftiest, and grandest associations. And this is the Christian's apostrophe to the loved town: "Thou Bethlehem in the land of Juda,

art not the least of the Princes of Juda, for out of thee hath come a Governor, the Saviour of the World. Thy ground is hallowed ground. The light of heaven shines upon it. The very air upon thee is holy, and is filled with heavenly music."

How we learn from the life of the Saviour to impart a life of divinity and dignity to the places in which we live, to the circumstances by which we are surrounded. How we learn from His life not to be depressed by worldly considerations, but to make our situation whatever it may be, noble and beautiful, with a noble and beautiful life. How we learn from the life of the Saviour not to despise an humble abode, or the day of small things—but to bless our place of habitation with a divine influence from our souls and hearts, and to fill our days of smallest deeds with the light of holiness and love.

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The time was when Nazarene and Galilean were terms of reproach. The Saviour was a Nazarene Galilean. Now these are names of honor. The time was when Samaritan was a term of infamy. The Jews had no dealings with the Samaritans. The Saviour told the story of the good Samaritan, and ever since. the name Samaritan has been invested with divinity and beauty. To the Jews the cross was a sign of disgrace. The Saviour died upon the cross beseeching the Father to forgive his murderers. Ever since the cross has been a sign of moral goodness, of self-sacrifice, of disinterested love. It towers from our proudest temples, and hangs from the neck of beauty. All places wherein the Saviour has sojourned, all scenes