Roman dominions, and ever anxious to renew the strug-0 gle with their victors as soon as they regained strengthsis In an interval of rest from these Whis, Tarquin greatly emerved and fortified the cityid Hebbaile the walls of Rome with stone, and bu those famous common-sewers,ait which have since been considered among the most wonderful works of the world. Romel contained within its lits; compass four hills. In the vallies between, the rains and springs collecting, formed large pools, laid the streets under water, and made the city very unhealthy. Tarquin undertook to convey off these waters, and the consequent filth of the city, by means of subterranean canals to the rivers. He made e arches for these common sewers of hard stone-their height and breadth were so considerable, that a cart, laden with hay, could easily pass through them Sense form a sufficient stream, it was necesunder ground.

sary to cut through hills, and, under the city, through T sie bluoda rocks, a navigable channel, covered with arches strong and Tous

enough to bear the weight of houses built on them. The MISTOON boog

famous temple of Jupiter was also built by Tarquin onss -100 en 10bianocked and d-alobi of bobbowle the Tarpeian

to pay bills had reached his eightieth year, when the Tarquinius 229aast

sons of the last monarch bethought themselves of avenging what they considered the wrong done them by him. To effect this they hired two young men, who, dressed as s wood cutters, feigned a quarrel near the king's palace ;0% surrounded by others of the conspirators, they were taken before the king to decide their disputes.doWhile one was is telling his story, the king intently listening, the otherid struck a hatchet at his head, left it in the wound and fled with his companion. The presence of mind of the queen Tanaquil secured the kingdom to her son. She assured the bi Το A was people Tarquin was not dead, and ordered them to obeyiq Pantofi con v1979 Servius Tullius, his son, till he should be recovered. The sons of Ancus believing it so, left the kingdom, and for ad long time the government went on in this way; still witho q much lamentation, the death of Tarquinius was announced s 1910 1910 as having just taken place, and Servius took, or rather

kept possession of the kingdom without having been elected, the first hereditary prince of B Rome B.C. 572. sixteen years after the Babylonish Captivity/tai as al To We have extended this section much beyond our usual limits but being unwilling to divide this portion of Roman History, we must allow it in this number to take eplace of our Biography. blow edt to earow futeb badanie 9d1,099wed esille ed ul allid not easq - teste edt bisl,elooq agal bomo gnitoolloo againqe aiupisT .ydtleedar REFLECTIONSsm bas 1918 w 19b 109ON SELECT PASSAGES OF SCRIPTURE. dels seusтistdue to ancom yd ytio edt to dila Ephraim is wedded to bus Ephraim is wedded to idols—let him n' alone. HOSEA

iv. 17 monoids easg vliese bluoo yad dtiw gebel 180 8636d3 -29 THERE is not in all the Scripture a more awful sentence. The command itself, the occasion of it, the Being who gutters it. Let him alone. Methinks it should startle thousands, if it could meet them in their dream of bliss and gay contentedness with this world's good. Ephraim

parall is wedded to idols-he has chosen the world for his portion, and likes it he has set his heart upon the things of it—he gtime and sense, and finds them sufficient to his happiness this cup is full, his spirit is sated, he asand does not wish for more. Let him

2 year odw alone-do not and dete o srouse him from his dream to tell him it is no reality-do nenot disturb his conscience, or mar his pleasures, or wake es his fears, or check his hopes: he has made his choice, let 19 him shave it, and abide it-I have done with him. Viola and let beO God, rather than pass such a sentence on us, pursue Pure nous for ever with thy chastening rod! If we have an samos aid odidol that we love too much, better that it be dashed in yepieces before our eyes-better that the scorpion sting of on sorrow chase from our bosoms every thought of blissbetter, far better, that we be the wretched and miserable dof the earth, then that we twe betto vos on be left to such a prosperitybea happy dream, from which the only waking will be eterwere is hope 7ormal misery, While he deigns to correct us, there is hope 956 626) 120 gaived 26

inethegvargazenith sofdourofollyatz0While he pursuesɔ pur sins with punishment, mocks out wild hopes, smarsdoulev mad schemes, and blights our expectations, there is dope that he will savebus from the veternal consequences of our folly's Butowhedi her lets uszalone when the ocageléss conscience feels no pang, the stupified conscience sounds: no alarm, all on earth goes well with us, and nogwarning i from heaven reaches us--when, in the enjoyment of this world's good, the Giver is forgotten, and no evil comes of it-when the laws of our Creator are broken and disregarded, and no punishment ensues when we prefer time to eternity, and earth to heaven, and sin to holiness, and remain happy withal start not our bosoms at the thought? He may have said of us, as he said of Ephraim "Let him alone Bobur goods .892moq aid

ignout two mi znob 9# jod god va obo bo Come, let us return unto the Lord; for he hath torn and he will heal us; he hath smitten, and he will bind up. HOSEA vi. 1 mol qiod to gemory & 978 qled seimorq 976d nay, there can be none.but

to THERE are few, perhaps the absolutely thoughtless and insensible, who feebinat at some time the bitterness of remorse for something that can be no more undone. Who knows not what it is to feel the painful consequences of some folly, or misjudgment, or indiscretion, rendered doubly more acute by the consciousness that we have brought them on our selves, by conduct of which we perceive the wrong and feel the consequence, but can no more recall it ? Good to such, and at such moments, is the prophet's counseli 15Come, let us return unto the Lord." 10Self love is wroth at the discomfiture-pride is wounded by the selfdetection the whole bosom is in v tumult, passions rousedjeand feelings irritated the sorrow is anger, and the shame is pride and the spirit frets itself to madness, or șits down in gloomy despondency, to consume itself in the contemplation of what cannot be reversed. Better than this is the prophet's counsel.wɔThe moment we perceive we have been wrong the moment the retributive

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sword has touched us, instead of these feverish regretspi which have more of pride in them than penitence, let as return anatoo the Lord calmly and submissively returngr confessing the wrong, and with subdued and chastened feeling, owning the justness of the retribution: Having brought us to this point, he has accomplished his purpose in smiting as the wound will be tenderly bound up→→→ the pain will be assuaged-the spirit will resume its calm and regret will subside into submission.

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I know that thou canst do every thing.-JOB xlii. 2.

P

BUT Job had been long in learning it. We are ha** bitually wanting in that ever present persuasion of God's power, which would dispose us to rest more entirely upon his promises. We acknowledge indeed in words, that God can do every thing, but we deny it in our thoughts and sentiments; we do not act or feel upon the persua sion. In hours of difficulty, it is more relief for us to have a promise of help from earth, than to have one from heaven. When the spirit sinks under the pressure of anxiety, if one comes in, and tells us he has the means to avert the danger, or remove the difficulty, the spirits rise, the heart grows light, and cheerfully throws off the care that oppressed it. But when he, our God, declares that he will neither leave us nor forsake us, that we shall want no manner of thing that is good, we take no com fort from the declaration-it does not seem to us that he can remove our trouble; we go on to fret ourselves about the issue as vehemently as if he had not spoken; we fly any where for aid rather than to him-we trust any offer of assistance rather than his. We know that the rich can give us money, that the powerful can give us proted. tion, that the distinguished on earth can use their influ ence in our behalf; but we do not know, with the same practical certainty, that God can afford as all these, or any thing else that we may need. If we did, the first thought that must occur to us, when we ardently pursue anything, would be that God can give it us--when we

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fear to lose a possession, that God can preserve it to uÌ

when danger overhangs, that God can avert it is when our case seems hopeless, that God can turn into day the darkness of our despair. If we really knew this, and were persuaded of it, the first impulse on every emotion of desire or of sorrow would be prayer, earnest soleftation, and confiding trust: there would be no such feeling as despair within us; because, however dark the seem ing impossibilities that encompassed our soul's desire, we should find ever this trust remaining, God can do every thing." My peace can never be renewed"eqMy loss can never be replaced" My heart can never be com→ forted"My bliss can never be restored this is our language day by day; for we forget, we do not know practically, though we should all freely admit it in words, that God can do for us and with us whatsoever he willy This is too much the case even with those who do not doubt his love, and his disposition of kindness and pity towards them: they know God is their friend, but they speak and feel as if their affairs were out of his reachthere is no influential and present consciousness of his absolute, and resistless, and illimitable power.

Je vous ai aimé d'un amour éternel.-JEREM. xxxi. 8. DIEU n'a pas attendu que nous fassions quelque chose pour nous aimer: avant tous les siècles, et avant même que nous eussions l'être que nous possédons, il pensoit à et pensoit que pour nous faire de bien. Ce

nosité dans l'éternité, il l'a exécuté 29

qu'il avoit

996 2

le

temps. Sa main bienfaisante a repandu sur nous toutes 90 biens: nos infidelités mêmes, ni nos ingratisortes de tudes, presque aussi nombreuses que ses faveurs, n'ont pu encore tarir la source de ses dons, ni arrêter le cours de ses graces. O amour sans commencement, qui m'avez aimé durant des siècles infinis, et lors même que je ne pouvois le ressentir,'''ni reconnoître !910 amour Ve sans mesure, qui m'avez fait ce que je suis, qui m'aveg donné ce que j'ai, et qui m'en promettez encore infot