1837.] KINDNESS OF THE POOR To one another. 59 to widows for the first two years of their widowhood 1."Northampton Herald. Indeed we have frequently had the happiness of seeing very great willingness among poor people to assist one another. In time of sickness a poor person will often receive the most important assistance from a neighbour, who can expect nothing in the way of payment in return for this kindness. This is what we delight in seeing, and we can never help believing that this must spring from that right principle which our most merciful religion teaches us to seek for. "God is love," we are to love him: "Holiness to the Lord is the Christian's character." But he that loveth God must love his brother also; nay, he that really loves God will love his brother; he will love all his fellow-creatures; he will especially love those who are united with him in the bond of Christian fellowship. Thus, though it is true that there may be a feeling of kindness, a sort of goodnature to a neighbour when there is no real Christian holiness, no conversion of the soul to God; yet we cannot help hoping that when there is a disposition to "bear one another's burdens," there is a desire in this to "fulfil the law of Christ." How happy would be the state of this world if the spirit of Christ's religion did work in every heart, and guide and govern the conduct of us all. The spirit of the Gospel is, in truth, "Peace on earth, and good will towards men.' ON THE PEEP OF DAY.-(BY JOHN BUNYAN.) AT peep of day, I often cannot know Whether 'tis night, whether 'tis day or no: I fancy that I see a little light, But cannot yet distinguish day from night; ON A SWALLOW.-(BY JOHN BUNYAN.) 1 See the origin of this in page 47. V. Sent by E. M. MOUNT CARMEL AND THE RIVER KISHON. MOUNT Carmel is a range of very rocky hills, extending six or eight miles nearly north and south. It is supposed to be between 1500 and 2000 feet above the level of the sea, which washes its base. At its foot runs the river Kishon. Carmel is interesting to the Christian, as having been formerly the scene of several wonderful displays of the power and majesty of God. On its summit, the prophet Elijah called down fire from heaven to consume his sacrifice, and thus convinced the Israelitish people of the folly of worshipping Baal, compelling them to acknowledge that "the Lord he is the God." We find Elijah again upon the top of Carmel, but in what a different situation! Prostrate upon the earth, with his face between his knees, earnestly supplicating for rain. "When Elijah stood before the people, he was God's ambassador, and as such, had to speak and act in virtue of his high commission; but, when he stood before God, he was a poor sinner and a worm, who was only able to live by mercy, and had nothing to demand, but was obliged to beg every thing at the throne of grace." What a lesson of humility to every one who would be a servant of God!. The apostle James mentions this instance of Elijah's success in prayer as an encouragement to us to persevere in prayer, and to believe that we also shall not fail of being answered, if we only pray in faith; because "the effectual fervent prayer of a righteous man availeth much." Mount Carmel was formerly celebrated for its beauty and fertility; the prophet Isaiah speaks of "the excellency of Carmel and Sharon." Modern travellers tell us that there are still to be seen traces of its ancient luxuriance; for the lower part of the mountain is covered with wild vines, olive and fig trees; but the summit is remarkably barren and rugged, showing, in a striking manner, the fulfilment of the prophecy that "the top of Carmel shall wither 2." We are, however, led to look forward to a period when the Lord, having "turned again the captivity of his people," "the desert shall rejoice, and 1 From "Elijah the Tishbite."-By F. W. Krummacher, D.D. blossom as the rose," and Israel, who has been "as scattered sheep," shall be brought again to his habitation, and "feed on Carmel and Bashan, as in the days of old." Several important events in Scripture are recorded to have taken place near the river Kishon. The battle between Barak and Sisera was fought in this region, probably after the river had been swollen by torrents which descended after a thunder-storm. Hence Deborah, in her triumphant song, says, "They fought from heaven, the stars in their courses fought against Sisera. The river of Kishon swept them away, that ancient river, the river Kishon 1." When the traveller Maundrell saw this river in March, 1697, its waters were low and the river small; but, in passing along the side of the plain, he observed the traces of many small torrents falling down into it from the mountains, which would be likely to make it swell exceedingly after sudden rains. Dr. Pococke forded it early in the last century. Twenty years ago the German traveller, Otho von Richter, rode through the clear green water of the Mukattua (or Kishon). When this region was visited by the Hon. Captain Fitzmaurice, in March, 1833, the river was much swollen in consequence of the mountain rains, which came tumbling down through the rocks like distant thunder. "The consequence of this," he says, "was that we were obliged to strip, tie our clothes on the top of our saddles, and partly swim and partly ford with the horses." Captain Fitzmaurice drew a picture of Mount Carmel, and of himself and his companions, crossing the river Kishon, from which an engraving is given in Finden's Illustrations of the Bible;-our wood-cut is a humble imitation of it. M. D. ON THE EPISTLE FOR THE ELEVENTH SUNDAY AFTER TRINITY. 1 Cor. xv. 1. THERE is a remarkable agreement between the Epistle and Gospel for this day, which was doubtless the effect of design on the part of those who framed our Book of 1 Judg. xx. 21. 1837.] ELEVENTH SUNDAY AFTER TRINITY. 63 Common Prayer. The apostle Paul, in the midst of his discourse concerning the several appearances of our Lord after his resurrection, suddenly breaks off, in a manner peculiar to himself, to express his thankful sense of the great mercy, whereby he who styled himself "the chief of sinners," had been called to preach that very Gospel which once he persecuted. Deeply abased by the remembrance of his former cruelty, he exclaims that he is "not meet to be called an apostle;" yet, eager to magnify the glory of God, he does not refrain from declaring that he had laboured more abundantly than all his fellowapostles. Mark here the beautiful picture of true humility, combined with a just sense of his faithful services in the cause of God and Christ. He takes nothing to himself; he ascribes the success of his labours entirely to the grace of God. How different is the conduct of the Pharisee in the Gospel! He dwells with pride and pleasure on his own fancied good deeds, and despises the poor but contrite publican. St. Paul's language in the epistle forms, perhaps, the best practical comment on the Gospel that we can study. He avoids the extremes of desponding self-abasement, and of Pharisaical boasting. He is not cast down like the publican, unable to lift up so much as his eyes unto heaven; because such a demeanour would have caused the enemies of the Lord to despise him, and to think lightly of the mighty power which had called him from darkness to light; neither does he esteem himself more highly than his fellowapostles, though his pre-eminent labours might have entitled him to such a distinction. He gives God the glory, justly due to Him, of having by his means-means apparently so little fitted to His purpose-wrought so great a work. The reason of his introducing his own history in the midst of a discourse on the resurrection, seems to be his wish to remind his disciples (for the strengthening of their faith) that the circumstances which took place when he was called to be an apostle, afforded the strongest proof that Jesus was indeed risen. The testimony of the other apostles might have been suspected, because they were always known as followers of Jesus, and therefore partial witnesses; but when one who had been his |