destruction. And of this kind are wealth and pleasures of sense. These which men covet so eagerly, whatever their pretensions, or, if you will, their real claims, are of necessity temporal and transient. And the man who resolves to drink of their waters will soon find an hour come which will prove that they are broken cisterns and can yield no supply.

Again, that cannot be a sufficient source of happiness for us which is not supported by, or connected with, a good conscience. A good conscience is for happiness a necessity of our nature. Without it neither health nor plenty, neither wealth nor wisdom, neither fame nor love, neither crown nor sceptre, will make a man happy. And with it there seems to be nothing that may not be endured with patience and even with pleasure. "It is sweet being in any condition with a clear conscience," said Philip Henry, after being imprisoned in 1663, under pretence of being concerned in some plot against the government. "It is sweet being in any condition with a clear conscience. The sting of death is sin, and of imprisonment also."

The sting is wanting to the imprisonments and other sufferings of those who being godly are persecuted for righteousness' sake; and hence the patience with which they endure indignities and wrongs which might drive wise men mad.

Among those who suffered for conscience's sake in the reign of James II., was a grandson of John Rogers, the proto-martyr of the Reformation in the days of the queen who is usually called "the bloody Mary." This good man, William Jenkyn, petitioned the king for a release, and his petition was backed by an assurance from his physician that his life was in danger from his close confinement. But the only answer that could be obtained was this: "Jenkyn shall be a prisoner as long as he lives." And this royal resolve was most rigorously adhered to. And more, William Jenkyn was not allowed to pray with his visitants, not even with his daughter when she came to receive a

father's blessing. But he could not be deprived of a good conscience and the presence of the Master whom he served. "Found in the way of my duty," he said, "in my Master's business, though I suffer even unto bonds, yet am I comforted beyond measure. The Lord sheds abroad his love sensibly in my heart. I feel it, I have assurance of it." Turning to some who were weeping by him when he was sinking through disease, he said, "Why weep ye for me? Christ lives; he is my Friend-a Friend born for adversity, a Friend that never dies. Weep not for me, but weep for yourselves and your children."

Four months of Newgate were sufficient to murder this man. But forty or four hundred months would not have dried up, nay, would not in the least have diminished the fountain whence he drew his consolations. On hearing of his death a nobleman said to the king, "May it please your majesty, Jenkyn has got his liberty," Upon which the king asked with eagerness, "Ay! who gave it him ?" The nobleman replied, "A greater than your majesty, the King of kings." And the tyrant was speechless.

Sent by E. N.

RESIST TEMPTATION.

James iv. 7.

MY DEAR YOUNG FRIENDS,-Allow me to say a word or two to you on this subject. You are aware that you are placed in a world amid temptation; you are encompassed about with various agencies which Satan has employed to allure you from the paths of virtue and religion. Therefore you have great need of a Saviour to guide you and sustain you while passing through this earthly scene.

Two little boys were on their way to a Sunday school one fine morning, when one said to the other. "Let us have a

walk in the fields instead of going to school; father and mother will not know it." The other little boy in reply said, "God will know; I shall go to school, for I promised to be there this morning, and, by so doing, I shall get a reward. You had better come with me, and overcome the temptation of the devil. Come along, Tommy; that's the best way." "My son, if sinners entice thee, consent thou thou not."

May you always, dear young friends, reckon the cost, and do not grieve the Saviour! THOS. HEATH, JUN.

Plymouth.

BATH.

ENIGMA XXIV.

Who brought at Marathon
The Persian power low?
Who at Alexandria

Subdu'd the Gallic foe?

Who in George the Second's reign

Wrote "Thoughts compos'd at Night?"

The names of these if you explain,
A month you'll bring to light.

The following correspondents have answered No. 22 enigma properly-E. M. Burt; A. Bellingham, Hereford; C. C. Mc'Colvin, Winlaton; H. Eggleshaw, Selston; J. Tibbetts, Cradleyheath; W. Y. Chisholm, Allendean; E. Powell, Ludlow; M. P. Davison, Deanraw; J. Greenhalgh, Littleborrow; G. C. Hockenhull, Alkington; C. H. Ray, Farnborough; A. Wigham, Langley Mills; W. Cooper, Edgmond; E. Carr, Filkington; J. T. Jenkinson, Fulbeck; T. Fullerton, Wooler; R. Hay, Bebsides; F. Gee, Bottom Boat; J. King, Bottesford; J. Hall, Humshaugh; J. Lyle, Glasgow; G. Smith, Bath.

SPEAK NO ILL!

Nay, speak no ill! a kindly word
Can never leave a sting behind;
And, Oh! to breathe each tale we've heard
Is far beneath a noble mind.

Full oft a better seed is sown

By choosing thus the kinder plan;
For if but little good be known
Still let us speak the best we can.

Give me the heart that fain would hide,
Would fain another's faults efface:
How can it pleasure human pride
To prove humanity but base?
No, let us reach a higher mood,
A noble estimate for man:
Be earnest in the search for good,
And speak of all the best we can.

Then speak no ill, but lenient be

To others' failings as your own:

If you're the first a fault to see,

Be not the first to make it known.

For life is but a passing day,

No lip may tell how brief its spam;
Then, O! the little time we stay,
Let's speak of all the good we can!

North Walsham.

Extracted by F. S. S.