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"in dens and caves of the earth" with the massive tombs and sepulchral memorials of Paganism which line the Appian Way outside, the devout mind cannot but reflect upon the surpassing honour of the underground burial-places of Christian martyrs as compared with the lofty memorials of Pagan senators and emperors. Just within the Sebastian gate, is the recently-discovered burial-place of "Cæsar's household," which, in thought, links itself with St. Paul and his converts at Rome. And at the back of the Palatine Hill have been uncovered by the new excavations, barracks and guard-houses of Roman soldiers, on the walls of which are rude but distinct scratchings of Roman ships, Roman sayings, and in one instance, of a man with an ass's head (for contempt) crucified, under which is the rude inscription, "Alexamenos worships his god." So that in that very military hold, the Apostle Paul may have been kept a prisoner in chains, at the time I when he did not reside at his own hired house, if not immured in the dark Mamertine dungeon on the other side of the Forum.

Within the city of the Apostle's labours, and in which so many suffered martyrdom for the "truth as it is in Jesus," there is much in the Paganized and Judaizing forms and ceremonies of the Church of Rome as there witnessed, to fill the Christian heart with godly jealousy and grief. It is oppressively painful to tread the marble floor of the largest and grandest temple of professed Christianity, and there to see the priests and people within it "wholly given to idolatry." It is humiliating to behold intelligent,

immortal beings kissing with reverential devotion the worndown toe of an old bronze figure of Pagan origin, since exalted into a statue of St. Peter by the addition of a key placed within its senseless hand. It is ludicrously sad to see on what are termed the "Holy Stairs," by the front of St. John Lateran, old and young, rich and poor, fat and lean, clambering on their knees up steps said to have been brought from Pilate's Judgment Hall at Jerusalem, under the false and blasphemous promise of special indulgences for sin. On these stairs, when seeking forgive

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ness and indulgences by climbing penance on his bare knees, Martin Luther heard the Divine voice sound within his honest heart, "The

just shall live by faith;" and from hence sprang the vital, moving principle of the Protestant Reformation. Indeed, we have in the deepest superstitions and grossest abominations of the Papacy, proofs that God brings "light out of darkness." The sale of indulgences for the erection of St. Peter's, opened the eyes of Luther to the sordid corruption of Popery. And its recent blasphemous dogmas of the "Immaculate Conception of the Virgin," and of the "Infallibility of the Pope," have done more to shake the faith of nations in its truth and authority, than all opponents beyond itself could accomplish.

Already light and liberty dawn upon Italy, so long crushed down under the darkness and bondage of Popery. The Pope's regal power is broken. He only rules with civic authority over the small, circumscribed Leonine city of St. Peter's and the Vatican. The ecclesiastical corporations of monks, friars, and nuns are now being quickly dissolved, and their revenues appropriated for the real benefit of the people at large. Evangelical Truth is freely proclaimed by the Waldensian and by other Churches. And Wesleyan-Methodists have their educational establishments, their chapels, and their schools in the great central cities of Italy. At NAPLES a large Methodist church, with ministers' residences, and with school, is now being built; and already there is in that city a living church of converted Italians, who, under the Rev. Thomas W. S. Jones, their zealous pastor, are organized for Christian fellowship, and for Circuit services and agencies, not only in the Neapolitan city itself, but also in towns and places of the surrounding region. At ROME, Methodism is now converting into a chapel, ministers' residences, and schools, a large palace, purchased at the cost of £10,000; and around Sig. Francesco Sciarelli and his Italian associates in Evangelistic labour, are gathering church-members, and workers for the Lord. The highest municipal authorities of important places in the neighbourhood open freely for the use of Methodist Evangelists their town-halls, and not only attend public services themselves, but, by the "constabulary" under them, protect the preachers from insult and injury. At PADUA the Rev. Henry J. Piggott, B.A., our General Superintendent for Italian Missions, has a palatial building occupied for educational purposes and ministerial residences; and in that old city of learning he has a depôt for Evangelical literature, Church organization, and public religious services, which have been crowned with signal success, and which have roused the jealousy and ire of Popish authorities and emissaries. At PARMA, MEZZANO, VICO-BELLIGNANO, SPEZIA, CREMONA, PAVIA, BOLOGNA, MILAN, SALERNO, COSENZA, AQUILA, and MESSINA, Methodism has devoted Italian Evangelists and pastors, who, with their converts and people, are labouring for the salvation of the populations around them. This beginning of Methodism in Italy has

been within the last few years; and by its characteristic fervour of worship and service, and its multiplication of Evangelical agency, may be confidently viewed as destined by God to take its share in delivering Italy from the darkness and thraldom of Popery, and of translating it into the kingdom of His dear SoN.

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REFLECTIONS FOR THE BEGINNING OF THE YEAR.
"He went away sorrowful."

IN the Gospel narrative of our Saviour's ministry on earth, how much there is of sorrow and sadness in many of the scenes there depicted! Of the multitudes who came to Him, one there was, bowed down by no bodily infirmity, stricken by no crushing bereavement, yet whose case was very sad; and all the sadder because he left the Saviour more unhappy than he came, and "went away" (voluntarily) sorrowful." The young ruler had great riches, and an influential position; and he had much more than this. He possessed an unblemished moral character, and the habits of virtue; in fact, a certain degree of goodness and of grace. We may be sure of

this; for when he makes a profession of his blameless life, Christ does not contradict his assertions, or expose his hypocrisy. Modestly and reverently he approaches the Great Teacher. Doubtless the fame of the new Rabbi had reached him, and willingly would he have yielded the obedience of outward form or ceremony, had such been demanded of him; for the fact of his coming to Jesus, and proposing the question which he did, proclaims a soul of pure and lofty aspirations, moved by a spirit of unsatisfied desire.

He knew not peace. Surrounded by worldly good, he yet felt "'twas not the whole of life to live," and that eternal life was something

above and beyond; something better and greater than the life he was leading. He thought highly of Christ, but yet knew nothing of the love which would have prompted him to cleave to Jesus, and follow Him in all conditions, and at every cost. The world possessed his heart. Though blameless in his outward life, he was wanting in the possession of the faith by which we are saved. What says Christ to him? "Take up the cross, and follow Me." Kind, but uncompromising reply! This was to the young ruler a hard doctrine, and he could not receive it; like one who would gladly regain health and soundness, but who shrinks from the healing medicine and the surgeon's knife. So, though an anxious inquirer, he was only saddened by the reply: though Jesus loved him, and doubtless there was much to love,-yet he "went away sorrowful."

Important lessons are taught by the narrative. Are we anxious, ill at ease, saying, "What shall we do ?" Let us, instead of striving merely to do more and do better, cease from our own doings, which often need, not simply improvement, but detection and rebuke. Eternal life may be professedly the object of our aims and desires, whilst eternal death is really in our hearts and ways. We may be even ingenuous inquirers, and after all “ go away." Though Jesus "loved" the young ruler, He could not save him unless he had complied with the conditions of salvation. To act thus would not be so much saving men, as forcing machines." Christ wept over Jerusalem, yet left it, unrepenting, to its doom. And Christ may even now love you, and you may yet not be saved. The ruler was "sad at the saying." He knew then the sad

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ness of loss, of disappointment, and of self-conviction. Possibly he might say inwardly as he slowly turned from that gracious Presence, “Ah! He is right; I did not know myself; my treasure is below, and my heart also. I have gone to Him, and He sees me through. I know it by that tender, pitying look; and yet I have left Him." Sorrow did not prevent his going away, nor make Christ abate the conditions of discipleship. We may go away sorrowful, yet our sorrow may be only that of desires unfulfilled, and hopes disappointed. Our tears may be no baptism of life; we may die thus, thinking to the end of life that heaven is worthy, yet eternally mourn its loss; that Jesus is true, and eternally mourn our rejection of His truth. There are special times when we leave Christ, when we are brought near, and have to make our election; deep religious convictions may come home to us, or a change of outward circumstances may require us to make a stand; a new position in life, or new companionship, or reflection may be induced by the closing and the opening year. We may have aspirations, we may have regrets; we may even have Christ's loving pity; yet all goes for nothing, if we leave Him. Our going away thus must indeed be sorrowful, for we turn our backs on heaven, on holiness, and on God.

Let those who are following Christ persevere, and cleave to Him; let those who have fallen, or are wavering, beware, lest they crucify in a sadder manner, not the corporeal, but the spiritual Christ, and for themselves destroy their only hope of salvation.

M. D.

THE PRECIOUS METALS
OUTVALUED.

BY THE REV. BENJAMIN SMITH.

"How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!"-PROVERBS XVI, 16.

WHAT an amazing revolution would take place if some morning this true saying was to become generally and really and really believed! Bibles thick all over with dust would be brought out of the closet or chest. Gilt-edged Bibles, hitherto cared for like chimney-piece ornaments, by being dusted and replaced, would be opened and read. Shop shutters in the week evening would go up with a hearty good will, for the lads would be off to chapel or church; and, when they arrived there, they would find that employers of all sorts were there before them, having their time at their own disposal. On the Sunday, first following the reception of this truth, what would be done? If churches and chapels were opened from morning to night, there would scarcely be a chance for all to hear one sermon who wished to hear two. Then what pressing near to His throne Who giveth wisdom to all who ask, giveth "liberally, and upbraideth not." If such a change in the market-price of things took place as we have suggested, and the real value of things warrants, multitudes would begin to dig for the most precious article of all who never did so before; and many of us who have been, for a long time, digging in a dreamy and lazy manner, would be amazed at our own apathy, and begin earnestly to work with both hands.

Though this declaration is certainly not generally believed, it is true; and the most sceptical will eventually prove it to be so. Happy those who

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one.

practically acknowledge this in time to secure the treasure. Wisdom is here affirmed to be of greater value than the precious metals. By "wisdom" we understand the disposition rightly to use the knowledge we possess, especially in the most important matters. Those who attain such wisdom are better off than those who gain or discover much of those metals which are generally designated "precious," and which are, in most civilized countries, coined into money. We will give the so-called precious metals a fair chance. The instance of finding shall refer to the most valuable of the two, and the discovery shall not be an ordinary Few of us expect to find, in California or Australia; in the irontrade, cotton-trade, share-broking, or farming, a larger windfall. John Deason and Richard Oates were originally Cornish miners, but the tin-mining of that county was in a very depressed condition; and, like many Cornishmen, John and Richard were poor enough. In consequence of hard times, they left their native land, and went to the gold-diggings. For some reason or other, perhaps because they were too poor to purchase a more likely lot, or to reach such a lot with sufficient provision, these two Cornishmen worked at one of the earliest gold-fields which had been dug out for many years past. There they toiled with small success and not very large expectations. There were, however, portions of the ground which had not been previously broken. At these they laboured, and tried to hope. Here, one day, about two inches beneath the surface, they struck an immense nugget of gold. It weighed two hundred and ten pounds, and was declared by competent authority to be worth £9,000. This was certainly

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