of his ways an uninteresting event to these holy and benevolent beings. I say unto you, that there is joy in the presence of the angels of God over one sinner that repenteth.' Such an event fills them with joy more pure and elevated and seraphic than human breasts can feel. Had it not been written in the word of God, we should none of us have supposed that the elder offspring of our Father in heaven had cherished so much benevolent regard for the younger members of the family: and we shall never know how much we are indebted to their watchful care till we meet them in the skies. How many interesting particulars they will have to tell us of the works and ways of God! They have stood in the presence of God' for thousands of years, and have seen the development of his wondrous designs far more clearly and extensively than mortals are permitted to do. The difficulties that oppress the most gigantic of human intellects, may be all plain and easy to them. How much they know of which we are ignorant! And how greatly it will enhance their happiness to communicate it! Nor are we forbidden to indulge the thought, that holy angels will learn much from glorified human spirits, as well as communicate much to them. The breast of every christian is the seat of emotions of which angels know nothing by experience: the struggles with inbred sin-the trembling anxiety to be accepted at last, coupled with the fear of coming short-the langour and uneasiness induced by the incursions of disease these are feelings alien from angelic beings, though in our experience they furnish occasion for those interpositions of our heavenly Friend which it is most grateful to review. The scripture doctrine of the ministry of angels is full of encouragement. It shows the dignified character and privileged condition of the disciples of the Lord. Above all, it manifests 'the kindness and love of God our Father.'

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He employs the nobles of his court as servants to wait on his children.

'Are they not servants at his call,

And sent t' attend his sons ?' Does not the fact of their being employed to minister to us prove that we are destined to occupy a seat in glory at least as exalted as theirs? Moreover, it merits notice that all the angels are employed in these ministrations. We have already adverted to the distinction of rank and order among the angelic host, but some employments are mentioned in scripture as common to them all. They all worshipped Christ, when for the redemption of ruined man he became incarnate. 'When he bringeth in the first begotten in to the world, he saith, And let all the angels of God worship him.' They will all attend him at that great day of glory and of terror, when he shall come to judge the world. The Son of Man shall come in his glory, and all the holy angels with him.' And they all minister to his saints. • Are they not all ministering spirits, sent forth to minister for them who shall inherit salvation,' (so the verse should be read.) The honour of attending Christ was vouchsafed to the meanest angel, and from the duty of ministering to his disciples, the highest is not exempt.

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Ye are come...... ...to myriads of angels.' Rejoice in the blessed privilege.

3. Ye are come...... ....to the general assembly, and, or even the church of the firstborn, written in heaven.' 'The general assembly' is an obvious allusion to the convocations that were held in the holy city thrice in the year. The church of the firstborn ones, written, or enrolled in heaven,' manifestly refers to the custom of enrolling the names of citizens in a public register. The firstborn ones,' are -the most excellent, the most beloved ones: so the term is often used. Saints are dear in the eyes of the Lord. Their life and death are precious in his sight. Of all the inhabi

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tants of the world he beholds them only with complacency, for they bear the holy image of him who is the firstborn among many brethren.' Their names are enrolled in heaventhey are citizens of heaven. Strangers on earth, their home is in the skies. Scattered over the wide surface of the earth, they have a common origin a common hope, and a common home. Inhabiting different countrieshibiting different complexions-speaking different languages-divided into different denominations characterized by all the shades of intellectual difference, from the man of cultivated mind who sits at the feet of Christ and hears his word, down to the poor Joseph of England, or the poor milkman of Berhampore, who only knew that Christ was the Saviour of sinners, and who lived and died trusting in him-with all these differences, and others that it were easy to enumerate, they are one in Christ. In his service they all realize their purest joy, and in his presence they will all find their heaven. Our conversation,' says the apostle, [literally, our citizenship,] 'is in heaven.' Passing through this world, we are related to a better. An Englishman may be far from the land of his birth: he may be in India, or in China; on the shores of Africa, or in the isles that bestud the Pacific; but be he where he may, he retains his relationship to his native land, and no one can infringe on the privileges of this relationship with impunity. In like manner believers, while upon earth, have their citizenship in heaven. Their names are enrolled ' among the living in Jerusalem.' How great this privilege is, and how much it ought to be rejoiced in, we may learn from our Lord's language to his disciples when they unduly rejoiced at exercising dominion over unclean spirits, In this rejoice not that the spirits are subject unto you; but rather rejoice because your names are written in heaven.'

4. Ye are come...... to God the

judge of all.' This is a great priviledge-greater than any of those enumerated, though at first sight it appears not to be so. To a reflective person, the thought of standing before the Eternal Judge, awakens great anxiety and alarm. Conscious of having violated the just and holy law of God, and of having exposed himself to the dreadful penalty, he is constrained to say, 'If thou Lord shouldst mark iniquities, O Lord, who shall stand?' Enter not into judgment with thy servant, for in thy sight shall no man living be justified.' How, then, it may be asked, can it be a privilege to stand before God as our judge? The answer is at hand. Christ has died; and his atonement, (precious doctrine! may we be living and dying witnesses to its power!) has magnified the law-has done honour to the principles of eternal justice and holiness, on which the Divine government is conducted, so that the holiness and justice of God shine as illustriously as his love in pardoning the guilty and saving the lost. We can now boldly utter the triumphant challenge of the apostle, Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died; yea, rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us.' Secure through the sacrifice of Christ, we may not only address God as our Father with reverence and love; but may stand before him as our Judge with confidence and joy.

5. Ye are come......to the spirits of just men made perfect.' The comment of Henry on this is very characteristic:-Ye are come to the best men-just men. Ye are come to the best part of the best men-the spirits of just men. Ye are come to the best part of the best men in the best state-the spirits of just men made perfect. We may add, that they are made perfect in knowledge- made perfect in holiness-and made perfect

in love. Let the reader dwell in his meditations on each of these ideas.

6. Ye are come......to Jesus, the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.' The new covenant is that gracious dispensation which God has established with mankind through the atonement of his Son, in which he promises pardon to the penitent and eternal salvation to the believer, persevering in holy obedience to the end. It was this covenant which sustained the dying monarch of Israel; and in the matchless grace which it reveals our own immortal hopes are involved. 'Although my house be not so with God,' were among the last words of the son of Jesse, yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation and all my desire.' Much of this important epistle is occupied in proving that the Lord Jesus is every way fitted to be the mediator of the new covenant; and though it is not easy in a few lines to do justice to the argument, yet it is presumed that the principal considerations adduced are the following. The Lord Jesus is the Son of God-the brightness of the Father's glory, and the express image of his substance:* this is the argument of the first chapter. He has a oneness of feeling with us in trial and suffering, having partaken of our flesh and blood: this is proved in the second chapter. He was appointed to the high office by his divine Father, and was appointed

The reader is aware that in the English translation of Heb. i. 3, the word 'person' is used-I think improperly so. The original word is used in three other texts, but it is not rendered 'person' in any. It is also pretty frequently used in the Septuagint, but never with the signification of person. I do not know that substance' is the best word, but did not think of a better. In the Vulgate it is 'figura substantiæ ejus.' Beza, who is followed by our translators, renders it, 'character personæ illius,' but the reason he assigns for this version is more than unsatisfactory, it is positively bad.

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in the most solemn and impressive manner by an oath: this is a portion of the argument of the fifth and seventh chapters. In the ninth and tenth chapters the efficacy of his atonement, reaching as it does from the beginning of the world to the end of time, is luminously evinced; and in connection with this delightful truth is presented, that he remembers us in heaven, and intercedes for us there. The love that lead him once to die on Calvary leads him ever to plead in heaven.

Surely we cannot meditate on these ideas without feeling that the Lord Jesus is every way worthy of our confidence and love; and that there is no blessing which we can require that he is not able and willing to bestow. Blessed Jesus; thou art fairer than the children of men. Grace is poured into thy lips.

'Salvation in thy name is found,
Balm of our grief and care;
A med'cine for our every wound-
All, all we want is there.'

Nothing in ourselves, we are complete in thee. Thou art as full of grace as we are full of sin; and all the treasures of thy grace are for the most unworthy and guilty even for us.

The phrase, the blood of sprinkling,' is another of the numerous allusions to Jewish observances that are found in this invaluable epistle, and it may be noticed that while the washings appointed by the law were in water, the blood was sprinkled. I do not remember any instance in which washing is connected with blood, except Rev. i. 5. Let the reader mark how constantly the apostles of Christ ascribe all their spiritual blessings to the blood of Christ, and let him learn that the doctrine of the atonement is one which lies at the foundation of human hope. We have redemption through his blood; Peace through the blood of the cross;'' Brought nigh through the blood of Christ;' Faith in his blood;' 'Justified through his blood;" 'Ye were redeemed, not with cor

ruptible things, as silver and gold, but with the precious blood of Christ,' are among the expressions which abound in the epistolary part of the New Testament. Moreover, the songs of heaven have respect to atoning blood. 'Thou art worthy...... for thou wast slain, and hast redeemed us to God by thy blood.'

In conclusion. It is said, 'Ye are come unto mount Zion,' &c., not, Ye shall come, because those who are introduced into a state of grace are prepared for glory. The christian church is a training-house for heaven. 'Grace is glory begun, and glory is grace perfected.' The church on

WHEN we have clearly settled what the work is for-when we have learned to separate it from secondary aims-from matters like the teaching of reading which in the present deplorable state of education for the multitude, may be necessary in a subordinate sense, but are on no account to be confounded with the high object of the Sabbath school institution; having taken your stand on the Bible-we advance, next, to the consideration of the principles which are to guide us in teaching it.

The motives of teachers are of considerable consequence, and they are more various than might be supposed. Enter into a Sunday-school. You see perhaps ten or twelve teachers voluntarily labouring to teach the children of the poor without remnueration—almost without thanks. Surely there is here signal disinterestedness; surely there can be no motive but true piety genuine philanthropy. The majority of the teachers are, we would hope and believe, really actuated by such sentiments. They hear the Lord's voice, 'Lovest thou me?' to which they answer, Lord, thou knowest that I love thee;' and for his sake they obey the affecting command, Feed my Lambs.' They look with tender pity upon the little ones of the fallen and

the destitute, perishing in the wilderness. They are anxious to save im. mortal souls, and to train those in the right way who have no other teachers to look to. These are motives which will find their reward in heaven. May the spirit ripen them to perfection. But often mixed motives creep into teachers' hearts-vanity and pride-under plausible manifestations. Where these intrude, it is in vain to look for efficient teaching, the first element of which is spirituality. I do not mean formality; I do not mean any seeming or showy piety; but piety itself. There may be spirituality without stern or solemn manners, which seldom take the child's heart. It was said of Dr. Channing, Every one who converses with him is struck with his natural supreme regard to the true and the right.' Felix Neff, of Switzerland, perhaps the most successful religious teacher that ever lived, by his earnest spirituality kindled such holy emulation in the hearts of the children of the mountain and vale, that they, like him, after their manual labours of the day were over, risked their lives to teach the word of life, passing from hamlet to hamlet, over perilous passes, and clambering giddy heights, where a false step would have been death. Yes, supported by the

glow of faith, the joy of hope, the sweetness of christian charity, they sallied forth with their torches, when darkness slumbered on the hills and on the depths-animating each other by the friendly shout-the lively response; unconscious of fatigue-bent on fulfilling the mission, Feed my Lambs.' The celebrated Charlotte Elizabeth also proved the power of spirituality with children. If any levity occurred during the reading of the word of God to her school of boys, her adopted dumb boy, Tack, sitting a little in the rear of his mistress, would spell on his uplifted hands, with most affectionate earnestness, even to tears, 'God see,' and the effect was irresistable. Mark this. The genuine spirituality of the good teacher and her adopted, worked as powerfully among rude English boys, as that of Felix Neff, among the Swiss mountaineers. In fact, it is a mighty engine with children; but it must be thoroughly real, or it produces no effect. Children have a keen insight into decent pretences. See in any Sunday-school, how fond a tie is created between a teacher of earnest spirituality and the children, especially if the second essential for efficient religious teaching be there; I mean sympathy with the child and with the poor. It is difficult to imagine abstractedly, that any one can be truly spiritual and want sympathy with either; but practically this often occurs. A minister observes, I recently asked how a singularly successful teacher in religion obtained his remarkable ascendency over the young. The reply was that his whole intercourse expressed affection. His secret was a sincere love. If, teachers, you do not find this love within yourselves, believe that this is not your vocation; if you love the children, you will also extend your interest to their connections-you will go to their homes in the spirit of 'the good archbishop' Fenelon a truly christian teacher, though a catholic. 'In the course of his walks he would often join the peasants, sit down with them on the grass, talk with them, and console them. He visited them in their cottages, seated himself at table with them and partook of their humble meals. By such kindness and familiarity he won their affections, and gained access to their minds. As they loved him as a father and a friend, VOL. 9.-N. S.

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they delighted to listen to his instructions, and to submit to his guidance. Long after his death, the old people who had the happiness of seeing him on these occasions, spoke of him with the most tender reverence. "There," they would say, "is the chair on which our good archbishop used to sit in the midst of us. We shall see him no more;" and then their tears would flow.' This is the way to increase the usefulness of your schools-to enlarge the congregations of your pastors—to spread the love of the gospel.

In the biography of Maria Saunders, which has appeared in the Repository recently, we have an instance of the power of sympathy. Never was a teacher more beloved, or more loving. Her power lay not at all in the intellect, but wholly in the heart. Eminently spiritual exquisitely sympathetic, and always energetic and cheerful, she acquired a magical influence over the children placed in her charge, and scarcely less among their friends. The kindness and familiarity of Fenelon she practised by instinct, and ever was she welcome in the homes of her scholars. Had her life been prolonged, she would have wrought, I am convinced, great things for Sabbath education, for her whole soul was in the work, and she was rapidly progressing in intellectual knowledge, which is the third essential point.

Teachers, this is an intellectual age, and therefore you must enlarge and enrich your minds with intellectual knowledge, if you would retain the elder scholars. In the Sunday-school you have a wider field of usefulness than you are apt to imagine, without flying off to general knowledge. It is your business to lay a broad and firm foun dation, on which the minister may afterwards build. You have to store the rising generation with a variety of delightful associations in connection with the Bible; you have to impart to them in the freshest and most vivid colours, the incidents, trials, and circumstances of the life of Jesus, and the first establishment of christianity, and all the events of the Mosaic dispensation and of prophecy, which are necessary to the elucidation of the gospel. To accomplish this a great deal of knowledge is requisite, and much skill in using it. Every child born in chris