27.-Moses interceded for transgressors, and caused an atonement to be made for them, and stopped the wrath of God-so did Christ.

28. Moses ratified a covenant between God and the people, by sprinkling them with blood-Christ with his own blood.

29.-Moses desired to die for the people, and prayed that God would forgive them, or blot him out of his book-Christ did more, he died for sinners.

30.-Moses instituted the passover, when a lamb was sacrificed, none of whose bones were to be broken, and whose blood protected the people from destruction-Christ was that paschal lamb.

31.-Moses lifted up the serpent, that they who looked upon him might be healed of their mortal wounds-Christ was that serpent. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The serpent being an emblem of Satan, may not be thought a fit emblem to represent Christ; but the serpent which bit the children of Israel are called fiery serpents, seraphim. Now, therefore, Christ, as he was the great and good angel, the angel of God's presence, might be represented as a kind of seraph, a beneficent, healing serpent, who should abolish the evil introduced by the seducing lying serpent, and who, like the serpent of Moses, should destroy the serpents of the magicians, as one of those gentle serpents who are friends to mankind.

32. All the affection which Moses showed towards the people, all the cares and toils he underwent on their account, were repaid by them with ingratitude, murmuring, and rebellion, and sometimes they threatened to stone him-the same returns the Jews made to Christ for all his benefits.

33. Moses was ill-used by his own family; his brother and sister rebelled against him-there was a time when Christ's own brethren believed not in him.

34.—Moses had a very wicked and perverse generation committed to his care and conduct; and to enable him to rule them, miraculous powers were given to him, and he used his utmost endeavours to make the people obedient to God, and to save them from ruin, but in vain; in the space of forty years they all fell in the wilderness except two-Christ was given to a generation not less wicked and perverse; his instructions and his miracles were lost upon them, and in about the same space of time, after they had rejected him, they were destroyed.

35.-Moses was very meek, above all the men that were on the face of the earth-so was Christ.

36.-The people could not enter into the land of promise until Moses was dead by the death of Christ the kingdom of heaven was opened to all believers.

37.-In the death of Moses and Christ there is also a resemblance of some circumstances. Moses died, in one sense, for the iniquities of the people; it was their rebellion which was the occasion of it, which drew down the dipleasure of God upon them and upon him, (Deut. i. 37). Moses therefore went up, in the sight of the people, to the top of Mount Nebo, and there he died, when he was in perfect vigour, when his eye was not dim, nor was his natural force abated.-Christ suffered for the sins of men, and was led up, in the presence of the people, to Mount Calvary, where he died, in the flower of his age, and when he was in his full natural strength. Neither Moses nor Christ, as far as we can

S

collect from sacred history, was ever sick, or felt any bodily decay or infirmities, which would have rendered them unfit for the toils they underwent their sufferings were of another kind.

38.-Moses was buried, and no man knew were his body lay-nor could the Jews find the body of Christ.

39.-Lastly, as Moses, a little before his death, promised the people "that God would raise them up a prophet like unto him,"-so Christ, taking leave of his afflicted disciples, told them, "I will not leave you comfortless; I will pray the Father, and he shall give you another Comforter."

It is only necessary to add, in the words of an eminent divine, (see Clarke's Evidences of Natural and Revealed Religion), that the correspondencies of types and antitypes, though they be not of themselves proper proofs of the truth of a doctrine, yet they may be very reasonable confirmations of the foreknowledge of God, of the uniform view of Providence under different dispensations, of the analogy, harmony, and agreement between the Old Testament and the New. The analogies cannot, without the force of strong prejudice, be conceived to have happened by mere chance, without any foresight or design. There are no such analogies, much less such series of analogies, found in the books of mere enthusiastic writers living in such remote ages from each other. It is much more credible and reasonable to suppose what St. Paul affirms, that in the uniform course of God's government of the world, "all these things happened unto them of old for examples (1 Cor. x. 11); and they are written for our admonition, upon whom the ends of the world are come. And hence arises that aptness of similitude in the application of several legal performances to the morality of the gospel, that it can very hardly be supposed not to have been originally intended.

Bishop Horsley has proposed a criticism, which may add another circumstance to the parallel between Christ and Moses.

We read in Numbers xii. 3, "That the man Moses was very meek." With what truth this character might be ascribed to Moses, see Exodus ii. 11, 14, 22, and elsewhere. Schultens renders the passage, "Now the man Moses gave forth more answers than," &c., &c., i. e. more oracular

answers.

If this remark is just, our Lord would be like unto Moses in this point also, Christ being himself the divine oracle by whom Moses had spoken to the people.-Townsend's Arrangement of the New Testament.

HINTS OF

ENCOURAGEMENT TO SABBATH-SCHOOL TEACHERS.

THE pious and devoted Sabbath-school Teacher is, to all intents and purposes, a Christian philanthropist. His efforts and influence are employed to supply the moral and spiritual wants of the rising generation, by storing the minds of children with useful and religious truths, and preparing their souls for the enjoyment of heaven. When this object is accomplished, his most sanguine anticipations are realized, and he, in consequence, is the subject of a joy which language can but feebly describe. But when, on the contrary, he has, Sabbath after Sabbath, and

year after year, apparently spent his strength for nought, his heart sinks within him, and he despondingly imagines that God has disregarded the work of his hands. This groundless delusion has induced many a pious and useful Teacher, inconsiderately to resign his office to others not so well qualified to perform his duties, and upon whose labours there is less probability of the desired blessing descending. We say inconsiderately, because we conceive that if this matter were duly considered, none would be induced so easily to relinquish the great and delightful work of Sabbath-school instruction. A work of higher interest and importance cannot, we think, occupy the time and energies of young people. It is closely connected with the eternal welfare of immortal souls. It is a work in which heaven and earth are both interested. The God of heaven smiles upon it; angels regard it with emotions of joy; the spirits of just men made perfect exult over it as a soul-saving work; the wise and virtuous of our land aid its progression in a thousand forms, and hail it as a harbinger of good. It is a work to which we are urged by the calls of those who are thirsting for knowledge, as well as by the commands of God; and to neglect which would involve the most fearful responsibility, and be productive of the most lamentable results.

The Sabbath-school Teacher will necessarily meet with crosses and disappointments in the prosecution. of his arduous duties; but as a follower of the meek and lowly Jesus, he should bear his numerous difficulties with fortitude and patience, and at all times humbly commit his cause to God. He should often contemplate the rich and cheering promises of Him who has admonished his people to "be not weary in welldoing," from the consideration that " in due time they shall reap, if they faint not." It is the duty of every Teacher implicitly to believe this, and every other promise of similar import, although there may be wanting the immediate and visible proofs of its fulfilment in reference to his own labours. He should observe that fulfilment in the success of others who have patiently waited the pleasure of the Lord, of which there are numerous and cheering instances in almost every city, town, and village in the kingdom. The husbandman, when he throws his seed into the ground, never expects to see it springing up immediately after it is covered by the soil; he patiently waits the appearance of the blade, and then the whitened ear. So the Sabbath-school Teacher, as a husbandman of the soul, should not be disappointed in not finding, at present, visible traces of the seed he has sown and harrowed into the souls of his scholars. Its spring-time may not be yet come. It must be allowed time to take root, and swell, and burst, and shoot up its tender blade. Then it must be carefully tended lest an enemy should sow tares among it, and thereby check its growth. It must be prayerfully watered and cultivated, lest it should perish for lack of moisture. And it should be remembered that it is not the work of a day, a week, or a month, to sow the seed-to watch its progress to destroy the tares, and to reap the harvest-but of a much longer period. "Cast thy bread upon the waters," says the inspired penman, "and it shall be seen the fruit of every pious Teacher's labours shall be known and acknowledged but when? It may not be to-day nor to-morrow! It may not be this year or next! But sooner or later it positively "shall be seen." God does not promise to show every man the result of his work at the moment of its accomplishment. If he did this, how many of us would be inflated with pride at our wonderful achievements, although in re

ality, we were but feeble instruments. Still, God will own our labours, and crown them with abundant success, though it may be "after many days."

The full results of Sabbath-school efforts time, however, never can, but eternity will reveal, in all their magnitude and perfection. It may be that every Teacher will not be favoured with a knowledge of his usefulness while in this world, but in the "great and notable day of the Lord" it may be found that each one has been the unconscious deliverer of some soul from eternal woe. Then will it be seen that he who, during the whole course of his life, may have saved but ONE soul from the error of his ways, has hid a multitude of sins, and accomplished a work more momentous in its consequences than the vast concerns of a thousand worlds. Then will they individually be amply repaid for all their toils and disappointments, and view with fulness of joy the glorious consequences of their humble efforts.

Without, however, adverting to the scenes of eternity, Teachers, as a body, at the present day, have the gratification of knowing that their labours have not been in vain in the Lord. They have seen their efforts made signally successful in dispelling the gloomy darkness of the natural mind, and substituting in its stead "the light of the glorious gospel." They have seen, under the instruction they have communicated, many a youth transformed into an honourable and virtuous man, and made an ornament to civil and religious society; many a degraded outcast, through their influence, they have seen raised to sustain high and honourable positions in the world; and many a sin-sick soul have they seen healed of its leprosy, and made meet to be a partaker of the inheritance of the saints.

These considerations ought at once to inspire the fainting labourer with new vigour, and to influence him to greater exertions in this work of faith and labour of love. Every instance of success with which he may be acquainted ought to cause him ardently to thank God and take courage. Those who have relaxed in their exertions, ought, by doubling their diligence, to redeem (if possible) the time they have carelessly lost, and especially so, since God has imperatively commanded them, saying, "Go work in my vineyard." Beloved reader, let it be your object to "work while it is called to-day, seeing that the night of death cometh in which no man can work."

Longton.

A DREADFUL PRAYER-MEETING.

E. PALMER.

It

SOME prayer meetings are spoken of as animated, interesting, affecting, &c. But the one now in question must have some stronger appellation. has not yet been held, yet we have the best authority concerning what its character shall be. It may be some time before it takes place, but it will certainly occur; and every one of my readers is personally interested in having some acquaintance with it beforehand. The account of it may be found in the sixth chapter of Revelations: "And they said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb." This is the prayer that will be offered.

And there will be a great multitude at that prayer-meeting. Many prayer-meetings are thin-very thin-few are present. Not so the one before us. All that have ever treated the Lamb of God unworthily, and persisted in it, will be present. Millions have done this. Millions more will probably do it. They will all be at the meeting.

Distinguished persons will be present. Those who ride upon the high places of the earth usually have little or nothing to do with prayermeetings. They are above such things. They leave such meetings for the less elevated-for the poor, the unlearned, the low in life. But they will come to this meeting. We have express mention of this: "And the kings of the earth, and the great men, and the rich men, and the mighty men, said, Fall on us," &c. They may never have been in a meeting where there was prayer before; but they cannot stay away from this.

There will be great emotion in that prayer-meeting. It will not be dull, and drowsy, and formal; there will be feeling, the deepest feeling. Men must have the most terrible emotions, when they are led to ask the rocks and mountains to fall on them. How dreadful must be the sight of Him that sitteth on the throne, and the Lamb, when the fear of them inspires such a prayer as this!

They will all pray. Some prayer-meetings have but two or three, a few at most, that take any part in them. The mass often take little or no decided interest in the object of the meeting. Not so of this meeting. The record runs, that not only the great men above mentioned shall pray, but " every bondman, and every freeman." And then the nature of the object before them decides that all will pray, viz:-God on his throne of judgment, and the Lamb in his wrath! The whole assembly being inspired with the same terrible emotions of dread, will be constrained to offer the same prayer.

And what a prayer! It is not addressed to God, or to the Lamb. They never received any spiritual homage from the multitude present at this meeting; they so ill-treated the blessed God, and carried it to such desperate length, that they now despair, as they well may, of any mercy. Hence the dreadful prayer before us. They would have anything but an interview with God:" Hide us from the face of him that sitteth on the throne." They begged to be crushed beneath the mountains, rather than meet the frowning face of God! They chose that the rocks should fall on them and grind them to powder, rather than encounter the wrath of the Lamb! To what desperate misery must men be driven, when they can offer so dreadful an imprecation upon themselves!

The attendants upon this meeting are all from this world: "The kings. of the earth," &c. We have Divine assurance that all who persist in treating Christ unworthily, are on their way to this meeting. The multitudes who are now doing this, think little of this matter; yet every day spent in sin is hastening them toward it. Most of them have little to do with prayer-meetings in this world, and none of them have anything to do with the spiritual service of God. They refrain from prayer now, but they will pray at this meeting. God's character and claims had few thoughts here, but there will be no want of emotion in view of them there. Reader, are you on your way to this meeting? You hope not. But it is your manner of life, and not your hope, that determines this. If you have little or nothing to do with prayer in this world-if no domestic or secret altar is fragrant with the incense of your supplications— if you are now averse to drawing nigh to God, you are certainly on your