emblematical rites, ceremonies, and institutions imbodied all the doctrines and truths relating to God, to redemption, and to immortality, originally imparted to Adam; while it signified, at the same time, to the faith of the devout Israelite, the wonderful events which were to take place in the fulness of time, confirmatory of those doctrines, and illustrative of those truths which should no longer be confined within the limits of a particular locality, but extend their benefits to all the nations of the earth.

The religion, therefore, of the Jews, was essentially a religion of immortality, and, as such, every individual Israelite was bound to regard it. But as a revelation, committed to the care of the nation, to be preserved by them inviolate, and transmitted through them to the world at large, after the accomplishment of all that its ceremonies and sacrifices predicted, it was enforced by temporal sanctions only. Thus their civil polity was rendered subservient to their ecclesiastical institutions; and so far as

they recognised atonement by sacrifice, or deviated from it, they were exalted or depressed, favoured or chastened, established in their own land, or borne as captives to a distant country, to groan beneath a foreign yoke; and let it never be forgotten, that it was their total abandonment of the typical character of the sacrifices which they continued to offer in their temple, that led the way to the fatal catastrophe which sealed their doom, and scattered them abroad as a byeword and a reproach, a wonder, and an ignominy. That catastrophe, indeed, mysteriously answered every type, and fulfilled every prophecy, which their economy unfolded in relation to the purpose of God in the death of Messias the prince, who was thus cut off. But as the effect of human agency, it was the foul work of "wicked hands," and the consummation of guilt, which, having first corrupted the sacred institutes of heaven, rejected and then "crucified the Lord of glory." J. S.

OR,

LABOURERS.

Then it would have been worse indeed.

Suppose it had been so, what do you think would have become of your soul?

Why, it would have gone to the wrong

place.

Do you think there are two places ?
Yes, I am sure of that.

And why do you think you should have gone to the wrong place?

Because I was a great sinner. How many years is it since you lost your leg?

Many, many.

And as you were a great sinner then, do you think you are better now? No! I believe I am worse. Worse! what for?

Because I have committed more sins. But have you never repented of your sins have you not asked the Lord Jesus Christ to take away your sins?

No; I cannot say that I have.

Then your state is very alarming. I am glad I have met with you. I travel about the country to tell people of the

Saviour, and I will tell you about him, if you wish it.

Well, Sir, he replied, I shall be very glad.

So I began, and told him, that "it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners"-even the chief sinner-" and that whosoever believeth on him shall not perish, but have eternal life." He listened with deep attention, and promised me that he would attend to it.

All this while one of the men had never lifted up his head, nor evinced any interest in our conversation; but the other entered warmly into it—at least by his looks so I next spoke to him.

How do you like our conversation, friend?

I like it much.

Does it suit you?

Very much.

You have heard what your companion said about going to the wrong place, and it was very alarming, was it not?

Yes, it was.

What brought you into this house? Why, I have never been strong since I was about 15 years of age. At that time I lived with Mr. in Hert

fordshire, and I was sent with his son to school. The pony was very spirited, and on my way home, he shyed and threw me off, and it is supposed the fall broke something in my inside; from this I never recovered.

That is a long time ago, is it not?
Yes, forty years.

You say that the fall broke something in your inside; but suppose it had broken your neck?

That would have been dreadful.

So it would have been dreadful; but it might have been, and suppose it had, what would have become of you? Your companion says if he had died when he lost his leg, he should have gone to the wrong place; now, do tell me, friend, where you think you should have gone if the pony had broken your neck?

Why, I think I should have gone to the wrong place too.

Then do you also believe there is a wrong place?

Yes, I am sure of it.

But many years have passed away; and space has been given you to seek forgiveness, and a preparation for a better world; how have you acted? Do you think you are better prepared

Do you think he will judge you?`
I cannot tell.

On my departure from the workhouse I thought, it is very singular that I should fall in with such a party as this. Is it possible that these men can have lived nearly all their days in the diocese of the Bishop of London, and within two hours' ride of the University of Cambridge! Yes, it is so; and they are almost as ignorant of God and salvation as if they had lived in the deserts of Africa. Surely there must have been a defect in the matter or the manner of parochial instruction, or these poor villagers would have known better; and yet perhaps they are only a specimen of half the aged peasants in England. O that my voice could be heard through the nation; would make use of this as a strong argument for an increase of more Sunday Schools, and Home Missions, and Christian Instruction Societies, and Pastoral-Aids. Let them all be multiplied and well supported; for the people at home are perishing for lack of knowledge.

I

I thought again, if I could make known the ignorance and neglect of these men, it might, by the blessing of God, fall into the hands of some who are not ignorant, but negligent; who know that they are going to "the wrong place," and

yet put off the important work a little longer.

Reader! art thou acting thus? What! going to hell with thine eyes open! Consider this tract as sent from God unto thee. Hear what the Holy Ghost saith: "To-day if ye will hear his voice, harden not your hearts, lest he swear in his wrath ye shall not enter into my rest;" for "he who being often reproved, yet hardeneth his neck, shall suddenly be destroyed, and that without remedy."

I thought again, how a fine sermon would whiz over the heads of these poor fellows without even touching them. I hope my young friends who are engaged in imparting religious instruction, will not be angry with me if I say one word to them on this subject.

During the last long war, when all the loyal youth of our nation were expected to learn the military exercise, that they might know how to kill Bonaparte if he visited our shores, I, with many others, became a volunteer. Sometimes we had sham fights, when we used cartridges made only of powder. At other times, we fired at a target, and then we used cartridges with balls in them; and one part of this work I shall never forget. It was this: the target was painted in the likeness of a man; and when we were going to fire, the commanding officer invariably said, Now, my lads, level low, level low, for if you take your aim low, the ball will rise in its progress, and ENTER THE HEART." And that is the place, dear young friends, for you to aim at-level low, not grovelling-but just so as to reach the heart; and may the only-wise God, our Saviour, make you eminently successful in bringing many wounded, bleeding hearts to him. Amen. RICHARD KNILL.

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uniform tendency of the Evangelical Magazine to promote; such a result would amply gratify,

Dear Sir,
Yours, in Christian love,
K—,

Jan. 14, 1838.

T. L. L.

That Christians are individually benefited by their mutual union with each other, as well as by their joint union with Christ, cannot reasonably be ques

tioned. Not only does the figurative style of the sacred text, declaring that believers "Are all one [body] in Christ," Gal. iii. 28, furnish the inference, that as each member of the human frame is reciprocally advantaged by union with the rest, so all the individuals of the spiritual body derive mutual benefit from their mystical union; but the Scripture doctrine of the efficacy of prayer authorises the assertion, that the Church universal is benefited by the intercessory supplications of each individual believer-supplications dictated and presented by virtue of the spirit of Christian union. Besides, such is the power of this mystic bond, that authentic accounts of a work of the Holy Spirit, by which striking effects have been produced on one part of the spiritual body, are gladly received by, and frequently excite correspondent emotions in other, and, perhaps, distant parts of that body. Hence the interest that most real Christians take in judicious and well-written accounts of religious experience, and the utility of which an attentive perusal of such works is often productive.

But never can all the benefits which Christians are still warranted to hope for from this union be expected, till its reality be not only admitted by themselves, but also rendered visible and evidently apparent to those around them. Christianity, which may indeed be compared with freemasonry in this respect, that it is known only to those initiated into its mysteries, ought also to manifest another point of resemblance, that of apparent mutual good-will, attachment, and co-operation among its members, both of the same church and of different Christian societies. Yes, and it cannot be doubted, that as they who possess this "secret of the Lord," shall increasingly understand it, they will increasingly "fear him," that, as they thus fear him, they will speak oftener one to another, and that their mutual intercourse will more closely unite them in love. The good effects of this growing and evident union, we may reasonably hope, will be many and striking; while both the Church universal and the world at large shall participate in the general weal.

But here, out of numerous topics of considerable importance, a selection only can be made. And,

I. One great advantage on which Christians may confidently calculate, as

the result of such an evident union, would be, in great measure, The silencing of gainsayers.

How lamentable is the fact, that many have made the apparent disunion of Christians an excuse for their own utter indifference to Christianity altogether. "Then," they say, "will it be quite soon enough for us to receive it, when they who profess it act as if they believed it." This flimsy, and frequently insincere, declamation is, however, after all, no just excuse for the negligence of the unbeliever, who, with the New Testament in his hand, might really know what Christianity is, if he desired to do so. But still it sometimes has the semblance of weight, and frequently deludes the unwary. The excellent Richard Baxter, alluding to this disunion as the cause, exclaims, "How is the conversion of infidels hindered; Christ and his religion heinously dishonoured! The contentions of Christian professors have wofully hindered the kingdom of Christ." But, as a union of spirit, if not a sameness of opinion among Christians, shall increase and prevail, these stumbling-blocks will proportionably dis

appear.

II. But such an evident union would, doubtless, excite The spirit of inquiry.

The mind of man is generally on the alert to examine what is unusual and unaccountable. But it is too unusual, and would be to the believer unaccountable, to see a close and operative union among the numerous and dissimilar members of the Christian body. Already, the existence and growth of the Bible Society has brought members of the bench of Bishops and of the Society of Friends into close and public contact on the same platform. But the flame of evangelical love, fanned by the spirit of Christian union, would, doubtless, produce" greater things than these." Nor is it too much to conclude, that such discoveries will induce the frequent inquiry, "What new thing is this?" Inquiry will, of course, lead to examination; this must, necessarily, awaken attention; attention to any pursuit often creates desires after it; and these desires seldom stop short of its adoption. The change effected in some inquirers will, doubtless, instrumentally awaken the attention of others; and thus, in a progressive ratio, and eventually, on an extended scale, examination may produce conviction. Thus, many converted

Sauls, not merely for a transient period, but for a permanency, may be among the prophets; while, seeing the increasing need of labourers, as the field progressively whitens to harvest, they may disperse "to preach the faith they once destroyed."

III. Such measures could not fail, under God, To enlarge the universal Church.

Every true convert brought within her pale would, of course, be an addition to her number. But when converts are progressively made who, in quick succession, shall advance to plead her cause, what rapid and wide extension may not be looked for? Then, O Zion, shall thy cords be lengthened," then shall "thy stakes be strengthened :" then there shall be illustriously apparent the growing fulfilment of the prophecy, "I will arise and have mercy on Zion; for the time to favour her, yea, the set time is come." Then,

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"O blessed power, O glorious day,
What a large vict'ry shall ensue!
And converts who thy grace obey,

Exceed the drops of morning dew."

IV. These results would, of course, Increase her energies.

There are some bodies, indeed, that as their bulk increases, become proportionably sluggish; but, then, matter alone, not spirit, is added, and the soul is buried in the body. The history of the Christian Church visible, as far as the addition of merely pretended members is concerned, presents us with a body of this kind. The junction of worldly men, the influx of carnal power and wealth, under Constantine, didwhat? Why, apparently paralysed her limbs, and froze her blood every where but at the heart. Now even she, indeed, has got rid of many monstrous excrescences; and begins to shake off the stupor of her long disgraceful lethargy. But the Church spiritual, as she increases her numbers, grows in vigour. Every individual added to her, brings with him a portion of the same spirit that quickens the whole. The accession adds, therefore, not only to the bulk, but to the power; while each member, mutually animating the rest by his own ardour, and animated in turn by them, their union is not only like sop's bundle of arrows, strong from the simple circumstance of their being together; but rather resembles that of a mass of burning coals, each of which at once shares and increases the general glow. Thus,

V. In proportion to the increase of her strength and spirit, she will, necessarily, Swell her triumphs.

Triumphs, which not the discharge of musquetry, the reeking of swords, and the roaring of cannon shall win: but which the trumpet of the Gospel, "the sword of the Spirit," and the blaze of truth shall effect. The union of her members in Christian love and zeal shall advance with gentle but victorious influence; while the admiring and yielding world, with amazement before unknown, shall ask, "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners ?"

VI. And her progress will proportionably Exalt her Head.

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The growing magnitude, union, energy, and triumph of the spiritual body cannot but increase, in the estimation of observers, the glory of Him who is "the head of his body, the church." Yea, not only shall observers on earth, but also observers in heaven, "principalities and powers," know "by the church," his "manifold wisdom." "On his head" there will, at least, be seen many crowns.' And, as crown after crown becomes apparent, and they will successively appear as his holy character, his advancing power, and his glorious reign, become progressively illustrated by his Church, the admiring world, as they bow to his wide-spreading dominion, shall exclaim, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing!" Rev. v. 12. Nor is it saying too much to affirm, that the union of Christians will be the grand cause of these glorious results. For our Lord, after praying for his apostles, just before his last sufferings, adds, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me."

"His vict'ries and his deathless fame
Through the wide world shall run;
And everlasting ages sing

The triumphs he has won."

And now, Christians, do not such prospects furnish reasons of sufficient force to bring you (though you may belong to different denominations) into