was

precincts of this temple-Moses instructed in all the learning of Egypt; and there, too, he made choice of the better part, refusing to be called the son of Pharaoh's daughter, esteeming the reproach of Christ greater riches than all the treasures in Egypt. There, also, in later days, when Israel and Judah both were carried captive by Assyria, the prophet Jeremiah wrote his Lamentations. But the glory has long since departed. Monarch and people are passed away; the seat of government has been changed; the city has crumbled into dust; the temple, too, has sunk from sight; and there remains but this solitary obelisk to mark by its shadow on the arid ground the daily course in the heavens of the sun, whose worship men vainly sought to establish in the earth, forgetful of Him, the Sun of righteousness, at whose command, and in fulfilment of whose will, one generation after another has lived and died. The devout reader of Scripture will find in this the fulfilment of one of Jeremiah's prophecies (chap. xliii. 13). 'He shall break also the images (literally the pillars or obelisks) of Bethshemesh (the house of the Sun), that is in the land of Egypt.'

The great obelisk which has been lately brought to England, and which will soon be erected in London, is one of the four which was set up by Thotmes III. Two of these were called Pharaoh's needlesthese are now, the one in Rome and the other in Paris, striking objects of interest to strangers. The other two were removed to Alexandria when the seat of government was transferred thither, and erected in front of a temple called the Cæsarium. They became famous as Cleopatra's needles. The one still remains where it was placed; the other is now the property of the British nation. Its length is 68 feet 5 inches; its breadth, at its widest part, 7 feet 5 inches on two of its sides, and 7 feet 10 inches on the other sides. From its greatest width near the base of the shaft it narrows as it ascends to a breadth of 4 or 5 feet, and then contracts into a tapering pyramid, seven feet six inches in height, called the

are

Pyramidion. Its weight is 186 tons, and its cubic measurement 2,529 feet. It has three parallel inscriptions-the centre one is by Thotmes III., and the two side inscriptions are by Rameses II., the Pharaoh who oppressed the Israelites, and under whom their Exodus took place. There is thus a difference in date between the side and the central inscriptions of nearly 200 years. The substance of the stone is hard red granite, and the hieroglyphic symbols well preserved. What the exact inscription on this obelisk is, has not yet been deciphered. Here, however, is a sentence from the inscription on another Egyptian obelisk of Rameses II.: 'The good god, the Pharaoh, guardian of justice, approved of the sun, son of the sun, Ammon Mai Rameses, says, Give me a life strong and pure; and the deity responds, We give thee a pure life.' Strange, is it not, that we should now be able to read this wish of Pharaoh? Stranger and sadder the contrast between his wish and his actual life. Be it ours not to wish merely a life strong and pure, but to ask God's grace that our life may be made pure and holy.

As we stand by that monument of the olden time, and call to mind that the Pharaoh who proudly inscribed his name upon it, and who presumptuously called himself God, perished, with all his host, at the command of God, overwhelmed with horse and rider by the returning waters of the Red Sea, we learn the littleness of man, and the greatness of Him who sits King for ever and ever. As we gaze on that lonely pillar, sole relic of a forgotten superstition, yet still informing us of the pious wish of the monarch to place it as a pillar in the temple of his god, may we not think of the promise which our risen Lord has given: Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.'

"'MID rocks, and sands, and barrenness.

How beautiful to see

The wild palm in its desert dress-
The solitary tree!'

HOW can the palm tree flourish in

the dry and parched desert? The traveller knows how. Wherever he sees a palm tree, he knows that he will find water. Though he sees only barren sand all around, he knows that the tree derives nourishment from a secret spring at its root, and he digs and finds water. Fed by this hidden spring, the palm grows up, flourishes, and brings forth fruit in the barren wilderness.

The date palm is of inestimable value to

Arabs. Its fruit is a very important article of food. Couches, baskets, bags, mats, and brushes are made from its leaves; cages for poultry from the branches; thread and rope from the fibres of the boughs. The wood serves for fuel; from the sap they make a cooling drink; and their camels are fed on the date stones.

The Lord's people, like the palm tree, are planted in the desert of this world; like it, they derive life and nourishment from a hidden well of water springing up into everlasting life; and, like it, they bring forth fruit to bless all around. THE RIGHTEOUS SHALL FLOURISH LIKE THE PALM TREE.

80

RA

BRITISH HYMN-WRITERS.

RALPH ERSKINE.

ALPH Erskine was born at the village of Monilaws, in Northumberland, on the 15th of March, 1685. It was in the late time of the reign of James Second, when the religious persecutions were fierce across the Northern border. But three years later, as you know, James Second was an exile in France; and the Protestant William of Orange was on the English throne. And then Mr Henry Erskine became the minister of Chirnside, and his little boy Ralph began his boyhood among the Scottish pastoral hills.

Chirnside is a little parish lying in the Merse of Berwickshire. The Billymire Burn bounds it on the North; the Whiteadder Water on the South; the Lammermoors are near neighbours; and its own one round green hill overlooks the storied country of Cheviot-Chace and Teviotdale. It is now, in many parts, a richly cultivated land; but in the days of the Erskines, cultivation was scant, and golden gorse and purple heather lent it all its colour and its glory.

The age of the Chirnside church was numbered by centuries. It had a small western door, which was as old as the Saxons. And within the rude, ancient walls, which could have told so many stories, Mr Henry Erskine preached, and the young Ebenezer and Ralph listened with their Orcadian mother, a person no less eminent for her piety, than she was illustrious by her descent.' Margaret Halcro was the maiden name of Henry Erskine's wife; her family was old and famous in the stormy Orkney Isles.

Never were two brothers more closely associated than Ebenezer and Ralph Erskine. Ebenezer was five years the elder; and, perhaps, in the history of the church, the more famous of the two. But Ralph, as the quaint hymn-writer, has the greater interest now. In the early years of his life, he was taught by his father at home; but his father died while Ralph was still a boy. Afterwards he studied in Edinburgh; and, when a young man, was

for some years tutor in the family of Colonel Erskine of Cardross. In 1711 he became minister of the Church of Dunfermline.

A ruined church, indeed, was the parish church of Dunfermline ;- -a bit of the old monastery, which was once so notable and splendid. The first of it was built by Malcolm Canmore, before the year 1081, for thirteen of those Culdee monks who did so much for early Scotland. Slowly it increased in size and beauty; till, in the tine of Edward First, its boundaries were so ample, that three potent sovereigns, with their retinues, might have been accommodated here without incommoding one another.' In 1303 Edward First spent some months in the Abbey; and, on his departure, he caused it to be burned to the ground, sparing only the church of the Abbey, and some few dwellings for the monks. The monastery was rebuilt through the later reigns; and again, in 1560, destroyed. It was in the beautiful nave saved from the old ruins, that Ralph Erskine began his earnest ministry in Dunfermline.

Long and happy and useful years he preached in the old Abbey. The people were drawn to him with a most tender love. They did not grudge coming far across the moors, many a long day's journey, to hear the beloved preacher. Then there were the great Summer Sacraments,' those strange and beautiful days, when, from the early sunshine till the late gloamin fell, the people hung for strength and comfort and instruction on the lips of the holy teachers. Fair, old, sweet traditions of a life that is long past. It is of one of these times Ralph Erskine writes in his diary :

Sabbath, July 10th, 1737. The sacrament was in Dunfermline; and I preached half an hour before the action began, about half before eight in the morning, upon Matthew 3rd and 17th. The tables began to be served a little after nine, and continued till about twelve at night, there being betwixt four and five thousand communicants. I hear from several that the Lord owned the occasion.'

Listening till midnight, and then home under the stars, up the lovely Pittencrieff Glen, and under the old palace walls, or following the music of the Torryburn, or wending their late way along the weird sea-shore. But some have waited to tell the minister how God has comforted their hearts-as Ralph Erskine records in his diary, to comfort himself in future days.

And he had need of comfort, for strife came into the church-strife which you would not care to read of, nor even understand. Ralph Erskine and his brother Ebenezer, and one or two other ministers, thought it right to do what the General Assembly thought wrong. And so they were put out of the Church of Scotland; and the minister of Dunfermline had to leave the beautiful Abbey where he had preached so long. But he left his memory in it as an added precious thing.

All the sorrow of this strife, how deeply Ralph Erskine felt.

'It is good,' he wrote to his son, our Lord and Master is always the same yesterday, to-day, and for ever.

Let us

bear His indignation, because we have sinned against Him, till He arise and plead our cause; and let us be confident in Him, and trust in Him, though He should slay

'O send me down a draught of love, Or take me hence to Heaven above; Here Marah's water fills my cup, But there all griefs are swallowed up. Love here is scarce a faint desire, But there the spark's a flaming fire; Joys here are drops that passing flee But there an overflowing sea.

I

My faith that sees so darkly here,
Will there resign to vision clear,-
My hope, that's here a weary groan
Will to fruition yield the throne.

My portion here's a crumb at best,
But there the Lamb's eternal feast;
My praise is now a smothered fire,
But there I'll sing and never tire.

Now dusky shadows cloud my day,
But then the shades will flee away;
My Lord will break the dimming glass,
And show His glory face to face.

My numerous foes now beat me down-
But then I'll wear the victor's crown;
Yet all the revenues I'll bring
To Zion's everlasting King.'

II. V. H. W

THE CONSOLATION OF ISRAEL.
AM weary! Israel's Shepherd,
Take me to thy fold of rest;
I would feel thy arm around me,
I would lean upon thy breast.

I am helpless! Rock of Ages,
To Thy shelter I would flee,
That when howling tempest ragcs
I may refuge find in Thee.
I'm in trouble! Comfort-giver,
Sweetly consolation give;
Whisper words of loving-kindness,
Bid the fainting spirit live!

Stained with travel, I have wandered
Far from Thee a weary way;

Lead me now, and leave me neverLeave me never more to stray!

I'm in darkness! Light of Heaven, On the pitfalls near me shine; Through the raven-wing of darkness, Shine and guide me, Light Divine!

G. PAULIN.

81

'PAPA, what does this mean: "He that

will not be ruled by the rudder, must

be ruled by the rock"?"

'That is a very expressive proverb. You know the use of the rudder or helm of a ship, Harry?'

The helm is what the pilot moves to guide the ship.'

Yes; you will find a verse about this in the Epistle of James. Read James iii. 4, Harry.'

'Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.'

'But sometimes in a storm the ship will not obey the helm, and the pilot cannot steer it into port. What happens then?'

'The ship is wrecked.'

'If the helm does not guide the vessel, it will soon be driven on the rocks. The ship that is not ruled by the rudder, must be ruled by the rock. Can you tell me now who is the pilot, and what is the helm by which He guides us safely across life's stormy sea?'

Jesus is the pilot; but I don't know what the helm is.'

'You know what rule Jesus has given to direct us-to keep us in safety?'

'The Bible is the rule.'

'God's Word is the helm by which Jesus guides His people into the haven of eternal rest. But what becomes of those who will not be turned by this helm?

'They will be destroyed.'

'Paul tells us what became of Hymeneus and Alexander. Having put away the helm of the Word, they made shipwreck of the faith. One of Solomon's proverbs teaches the same truth. Read Proverbs xxix. 1.'

'He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.'

'Reproofs of instruction are the way of life; and he that hardeneth his neck, that will not be ruled by this rudder, must be ruled by the rock,-be suddenly destroyed. Do you remember any sons who would not have their fathers' reproofs, and were suddenly destroyed, and that without remedy?'

'Absalom was one, papa. Eli's sons too.'