thought I should, but I really do. I quite look forward to our monthly meetings, they are so pleasant and chatty. No, we don't talk gossip and scandal, not we. I wish all other meetings were as free and happy as our Dorcas meetings, and it would sorely grieve me if anything were to come amongst us to spoil our happiness. Of course we

do a deal of talking; that's part of the pleasure of the thing. But we do really enjoy meeting together, and best of all doing a good and Christ-like work, thus perpetuating the memory of that certain disciple named Tabitha, which by interpretation is called Dorcas, a woman full of good works and almsdeeds which she did.'"

ANANIAS.

BY THE REV. T. R. STEVENSON.

"And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord."-Acts ix. 10.

We read of

WHAT differences may lurk under the same name! Judas Iscariot, and of "Judas, not Iscariot "—the one a betrayer and an apostate, the other a thoughtful listener, eager inquirer, and loyal follower of Christ. There is, too, Ananias of evil fame, who fell dead after his deception, and also the Ananias of the verse just quoted. Some one has said, "Happy is the nation which has no history!" The records of men are so much occupied with war, violence, wrong, that those who have none of the former have little of the latter, and are therefore blessed. Even so, we may exclaim, Happy the Ananias who has no history, or, at any rate, a very brief one,—for the more extended and familiar biography is marked by sin and shame of the deepest dye. What may we learn from the story of that Ananias introduced in the chapter from which the text is taken ?

A man not illustrious may help another who is. Who was Ananias? Only a brief reply can be given to the question, for we are told but little about him. The sum total of our information is as follows: "A certain disciple named Ananias," "A man named Ananias," "A devout man, having a good report of all the Jews that dwelt there." Scanty materials these. Evidently, he was what we should call a private Christian, without extraordinary gifts or endowments. Moreover, we are not warranted in supposing that he sustained any office in the Church: no hint is given of his being an elder, cr pastor, or preacher. He was simply a disciple. But though he did no great work, he aided another who did a work great and memorable indeed. He introduced Saul of Tarsus into the Church, took him by the hand, and sent him forth on his grand mission. May we use a homely figure? Ananias was like the little steam-tug that takes in tow the stately ship, leaving her at the end of the river to make her voyage over the broad Atlantic.

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Kindred cases to the one under notice have been of frequent occurrence, and are so still. Those whose abilities and attainments were of a very humble order, have been the means of quickening and strengthening others who were their superiors. Andrew was not remarkable for intellect, knowledge, or, as far as we can ascertain, anything else not a word is said of his travels, exploits, or martyrdom. Nevertheless, he introduced to Jesus one who became a burning and a shining light-Simon Peter. Think of Aquila and Priscilla. "What have they done?" asks a forcible and popular preacher. "How many books have they written? Not one, that I am aware of. How many great fabrics have they put up? I believe they have not laid one stone upon another. What have they done, then? Why, they took a voluble, fiery young man, with marvellous facility of expression-a man who could say anything he wanted to say in the choicest terms; they said one to another, Now, this is a great soul, but uncultured in this direction. Let us invite him to our house, and go over the Scriptures with him; and be sure he will turn out one of the mighty expositors of the holy mysteries.' John Williams, the eminent missionary, who sealed his faith with his blood, was induced when a boy to frequent a place of worship; and the result was that he became a Christian. The name of the good woman who, after repeated refusals, persuaded him to enter the chapel, nobody knows now, but the issues of her zeal will never be forgotten. She did not go to beathen lands, but she raised up one who did. Bunyan was first enlightened by the simple talk of some poor cottagers who conversed about religion as they sat spinning at their doors. It was quite beyond their power to write a book which, by its wit, poetry, and piety, has been a joy and a blessing to millions; notwithstanding they were unconsciously instrumental in guiding him whose work has been and is destined to be such.

Let this be laid well to heart; it meets an excuse as common as it is baseless. How often our patience is tried by the old and threadbare apology for indolence on the ground of poor abilities! "I am not clever; I have no great talents. Others may well be usefulthey are gifted; I am not." Be it so. Who said you were? You are welcome to cultivate your humility, always providing that it is genuine, and not counterfeit. At the same time, please to recollect that your remarks are all beside the mark as regards the point under consideration. Benevolence is not a question of head, but of heart; it has far more to do with disposition than with talent and learning. Granted that your attainments and capacities are small, you, like Ananias, can help those whose attainments and capacities are great. For example, do you say you cannot preach? But you can hear Do it; do it sympathetically, charitably, practically, and you will aid your minister. You can pray; ask fervently for a blessing on the truth taught, and you will thus co-operate effectually with your pastor.

A man's true work lies near him. Ananias was to labour for his Master, where ? In Jerusalem or Antioch? No. Was he to go to Philippi or to Colosse? Nothing of the sort. Read the narrative, and you will see that no city or town is named. Only the street is indicated, and that for an obvious reason. Saul was in Damascus, and Ananias was in Damascus: the needy and the helper were nigh each other.

If we cannot glorify God where we are, we should not do it anywhere no, not in Paradise itself. With very few exceptions, our "mission," as it is the fashion now to style it, may be found in precisely our present sphere.

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Beginning at Jerusalem," was our Lord's direction, when He told the apostles to "preach the gospel to every creature." Why begin at Jerusalem ? This inquiry has been converted into a fine field for theological speculation, a real godsend to some divines gifted at hair-splitting. What elaborate (and tiresome) discourses have been composed thereon! how lofty a superstructure of argument, story above story, has been built up by polemical architects and masons! Alas, it is "love's labour lost," and nothing short of it," labour in vain" indeed and of a truth, O reverend and right reverend rabbis! The true explanation of the passage is surely the most palpable. The apostles were to begin at Jerusalem because they were at Jerusalem. Begin where you are," was our Lord's meaning.

Ah! that is precisely the lesson we all need to learn. Begin where you are. Live well and work well where you are. Keble's beautiful but hackneyed lines about saying, "for cloistered cell," "farewell to " neighbour and friend," deserve to be remembered. The Chelsea philosopher had not written in vain, were no other words of his left on record than these "Do the duty which lies nearest thee." We are continually complaining of our unfavourable surroundings; but the truest wisdom and the highest piety is to take what Providence is pleased to give us, and make the best of it. “Wherein a man is called, let him therein abide, with God." What am I? is the question. Where am I? is of secondary moment. Think much of character, little of circumstance.

A man's errors may be corrected, and his sins pardoned and conquered. Read the 13th and 14th verses, and you will say that the exclamation of Ananias was most natural. It is exactly what one might have expected. Who can believe that the narrative containing it is a mere myth-a fable? Why, it has the look of reality on it all round. We see the glow of life on its countenance, not the meretricious touch of the rouge-brush. The words of Ananias are just what you and I would have uttered. But they were erroneous. This he found out. He outgrew them; by-and-by his blunders were corrected and his prejudices destroyed. He goes to the newly made "You and I are convert, and says, "Brother Saul." How fine!

members of the same family; we have all things in common. Friends we are, and aliens never more. Brother Saul!

Thus was a huge blunder rectified. For a moment pause, and ask if there is no voice for any of us in this incident. Surely there is. We are not always as ready to reconstruct our creed and adjust our notions as Ananias was. Talk as we may against the ridiculous dogma of Papal infallibility, we too often act as if we were infallible. How slow are many to modify their confession of faith, or alter an iota of their beliefs! They get a certain set of opinions when they are young, and they appear to think that these must never be meddled with. Nobody must lay his unholy hand on such a sacred ark. Their creed is not to be altered. Is this Scriptural? Is it wise and manly? The very opposite. We are to grow in truth, as well as in holiness and virtue. Increasing in the knowledge of God" is part of our duty. We are called not only "saints" and "believers," but disciples"; and we should ever remember that discipleship means learning. In a French romance lately written, an ex-officer in Algeria is represented as saying, "During the last ten years I have entirely re-educated myself." We should always be employed in a similar work.

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To go back to our story. Not only may our errors be corrected, but our sins forgiven and vanquished. Saul, to whom Ananias was sent, is an illustrious instance of this. "I found mercy." Although a persecutor, injurious," and "chief of sinners," he became " a new creature." His old sins and superstitions, weaknesses and vices, were "put off," to use his own expression, and all the opposite excellences were "put on." The truth thus taught is inspiriting indeed. By God's blessing a man may outlive his old and degraded self, and rise to heights of holiness and usefulness of which he had never dreamed. "The blood of Jesus Christ cleanseth from all sin." None that come to Christ are "cast out." Nothing is too hard for God. However bad your past, you may be delivered from it. Where sir abounds, grace much more abounds. Truer words cannot be

than those of the familiar and old adage, "It is never too late to mend." Never! Never, while God loves sinners; never, while the Saviour's gospel remains true; never, while the Holy Spirit exists and works in man.

The man who believes in sacramental efficacy believes in a delusion and a dream. Does not our narrative teach as much? Paul, the great missionary, minister, martyr, is about to be baptized. Who is appointed to perform the rite? Not an apostle, nor a successor of the apostles," but an ordinary believer, a private member of the Church-Ananias. We might, perhaps, have expected that Peter, James, or John, would have been fixed upon to officiate; but such was not the case. An obscure disciple admitted Saul into "the fellowship of the saints." Nor was that all. As there was evidently no virtue in the administrator, so neither was there in the element.

Was water from Jordan, Siloam, or Kedron used? No, ordinary water in Damascus served the purpose.*

This certainly does not point in the direction of baptismal regeneration, or sacramental efficacy of any kind. Indeed, as it seems to us, the great teaching of the whole incident is the all sufficiency and supremacy of Christ. How He is exalted here! It was Christ who appeared in a vision to Saul; Christ who manifested Himself to Ananias; it is Christ's name Saul is to bear to the Gentiles; it was "the Lord, even Jesus," of whom Ananias spoke to Saul. "Saints" are spoken of as Thy" (Christ's) saints, and are described as "all that call on Thy (Christ's) name. Rites are valueless without the Redeemer; ceremonies are serviceable only when they bring us to Christ. To Him let us ever look. Are you turning your attention to Him? Does He engage your thought? Harken ! He speaks to you even now, seeking your good. Hear His voice, and when He calls, "Ananias," readily and cheerfully respond, "Behold, I am here, Lord."

NICOLO'S FRIEND.

'NICOLO, Nicolo, where are you? Where have you hidden yourself? Come here; I want you."

It was a very bright-eyed little girl who spoke these words, under a bright sky, too, the sunny sky of Italy.

But Nicolo, a boy some years older than herself, looked far from bright or happy; he was lying full length on the ground in the sunlight, but his face was overcast and melancholy.

"Lazy fellow!" said little Gianetta, laughingly, as she came up to him; "I am out of breath calling to you. Come along; I want you. Mother has done with me, and we can make some music together."

little

But Nicolo shook his head, though he smiled at his friend.

"What is it?" asked Gianetta. "Why can't you come? Is it the father again?"

* The thought indicated in the above paragraph is admirably worked out in Dr. Macduff's "Footsteps of St. Paul" (vide chapter v.), an instructive and suggestive book, which the reader will do well to obtain.