Men of England! Behold the sanctified procession, as they stalk through Lombard-street, Cheapside, Fleet-street, and the Strand, towards the House of Lords! Goodly fellowship! But seriously, we appeal to the common sense of our country; we call upon all right-minded Churchmen, both lay and clerical, to place their hands upon their hearts and say, whether these are things of good report? Our appeal is not on the ground of Scripture; it is in vain that we look to the New Testament for anything to sanc|tion such deeds, such crimea! Ye Jordans, Noels, and Bickersteths, men of honour, of religion, and patriotism, we ask you, are these things compatible with justice, with decency, with the peace of society? In what light can these plundered citizens look upon your system? Can it be with feelings other than those of loathing and execration? Can such ravages reconcile infidels to the gospel? Can such deeds of rapine bring over Dissenters to your Church? Why rise ye not, with all that is rational and religious in your community, to protest in a voice of thunder, against such enormities, and in the face of the world, to demand reform of this ruthless and iniquitous system? While these things obtain, and obtain, too, with your concurrence, it is folly, an insult, a mockery, to talk of "Christian union," and "Evangelical Alliances!" Cease to rob,-then will men listen to your tale of love. The Letter Box. A CATECHISM ON THE LORD'S SUPPER. TO ALL YOUNG PEOPLE. DEAR YOUTH!-This Catechism is especially designed for you. Let me entreat you to read, and read it often, and thoroughly to digest it. It has been endeavoured to divest the subject of superstition, mystery, and Popery. I know not how better to expose dangerous error, and to guard you against it, than by stating the simple truth. It will here appear that, if in Popery everything on this subject is wrong, all is far from right among Protestants. CATECHISM. 1. What was the design of the ordinance of the Supper?-To perpetuate the remembrance of the Saviour's death, as the only atonement for sin, and to show forth or exhibit this wonderful event to the world. Matt. xxvi. 26-30. 2. What does the bread used in the Lord's Supper signify?—It signifies the body of Christ. 1 Cor. xi. 24. 3. What is signified by the breaking of the bread?-It is an emblem of the body of Christ as crucified, and represents his sufferings when his body was bruised and broken for us. 1 Cor. xi. 24. 4. What is meant by the wine?-It is a figure of Christ's blood, and a sign of that in the sacrifice which made the atonement. Levit. xvii. 11; 1 Cor. xi. 25. 5. Were the ancient sacrifices a type of Christ?—Yes; and the pouring out of their blood was an emblem of the shedding of his. Deut. xii. 29; Numb. xxviii. 7. 6. What is its object and tendency? -To promote the faith, love, and joy of Christians; to yield a practical testimony to the cross; and to exhibit the union and communion of believers with each other in Christ. 1 Cor. x. 16, 17; xi. 23-26. 7. Who are entitled to the privilege of observing the ordinance of the Supper ?-All, without exception, who be lieve in the Lord Jesus Christ, and adorn his doctrines. 1 Cor. v. 7, 8; Acts ii. 42; xx. 7; 1 Cor. xi. 28. 8. May Young Persons be admitted to this honour and privilege ?-Certainly; it is not a question of age, but of faith, love, and holiness;-all are welcome, how young soever, who confide in the promises of the everlasting covenant, as confirmed by Christ; delight in the Divine character as displayed in his person, work, and offices; joy in the blessed fruits of his salvation; and love his appearing the second time. 1 Cor. v. 7, 8; x. 16, 17, 18, 21; xi. 23, 34. 9. Is this ordinance to be observed by believers unto all generations? Yes; till Jesus return the second time. 1 Cor. 11, 26. 10. How frequently should it be observed? Just as frequently as the other stated institutions of the gospel, that is, every Lord's-day. 11. Is that view borne out by the Scriptures?—Yes; it was the uniform practice of the churches in apostolic times. Acts ii. 42; xx. 7; 1 Cor. xi. 20. 12. Should every stated institution of the gospel be observed every Lord'sday?—Yes; under the gospel dispensation no sabbath is more sacred or solemn than another: hence the primitive believers knew nothing of " Ordinance days," "Communion days," &c., as contradistinguished from other sabbath days. 13. What is the voice of history on this subject?-History furnishes the most undoubted evidence that Weekly Communion was the practice of all the churches throughout the world for at least three hundred years; and in the Greek Church till the seventh century; and such as neglected three weeks together were excommunicated.* 14. When did the first symptoms of indifference towards this Ordinance appear? In the fourth century, when the churches began to forsake their first love. 15. Were no methods adopted to check the degeneracy ?—Yes; about the year 341 a council decreed that such members as retired from worship Erskine's Dissertations, p. 271. without attending the Table, should be cast out of the church till they gave public proof of their repentance for such contempt of the Lord's Supper.* 16. Was this decree successful ?— No; external authority could not snpply the want of inward principle; as the love of Christ had waxed cold in the churches, the degeneracy went on till the Ordinance was nearly abandoned by the bulk of the Christian world. 17. What was the result of this departure from apostolic practice?—In the year 1215, the Pope and his Council decided that yearly communion at Easter was sufficient,-a step which prepared the way for the idolatry of. the Mass; and for several centuries the pure apostolic Ordinance nearly disappeared from the earth. 18. Why did not the Reformers restore the scriptural practice of Weekly Communion ?-There is reason to fear that the great body of their people were not in a state of mind to sustain such an amount of spiritual service. 19. But were the Reformers convinced of the scriptural propriety of Weekly Communion?-Not only so, but of its duty and privilege. 20. Is this beyond dispute ?-Entirely so; Calvin himself, complaining of Protestant indifference to the Supper, says: "It ought to have been far otherwise. Every week, at least, the Table of the Lord should have been spread for Christian assemblies; and the promises declared, by which, in partaking of it, we might be spiritually fed."+ 21. You seem, then, to think that the advocates of Weekly Communion occupy strong ground?—Yes; and, in addition to the above reasons, the New Testament yields as much evidence for the Weekly observance of the Supper as for the Weekly observance of the Sabbath. 22. Has any other reason for the Weekly observance ever occurred to you?-As the death and resurrection of Christ are the two great fundamental facts of the gospel; and as the * Concil. Antioch., Can. 2. Inst., book vi., chap. 17, sect. 46. Supper commemorates the one, and the Sabbath the other, the Weekly observance of both unites the two facts, which should never be separate in the view of the believer, and establishes a beautiful harmony between them. 23. Has any other observation occurred to you respecting the error of modern times?—Yes; it seems capable of demonstration that Christians have just as much authority for the Weekly observance of the Supper, and the Monthly observance of the Sabbath, as for the Weekly observance of the Sabbath, and the Monthly observance of the Supper. 24. You then infer that the Christian observance of the Sabbath, without the Supper, is very imperfect and unscriptural ?—Yes; just as imperfect and unscriptural as the annual observance of the Jewish Passover would have been, had all the families of the land assembled in their several houses on the evening of the fourteenth day of the month Nisan, with their loins girded, their shoes on their feet, their staves in their hand, well provided with bitter herbs and hyssop, and the bason, and a sufficient supply of unleavened bread, but no lamb to kill, roast, and eat, and no blood to sprinkle on the lintel and side-posts of the door. Exod. xii. 25. In such an observance as this of the Passover, you consider that the principal object would be wanting ?— Yes; and therefore it could serve properly neither the purpose of moral impression, nor of commemorating the deliverance of that awful night, so "much to be remembered" throughout all generations. that his death should occupy a large place in the Weekly ministrations of the Sabbath?-No; the Saviour himself dit not think so, nor his inspired Apostles; and on this subject their example, which was simply obedience to his command, has all the force of a solemn precept. 28. Are Ordinances edifying only in proportion as they are Scripturally observed ?-Exactly so; what is not observed Scripturally is not observed obediently, and disobedience cannot look for large measures of the enriching blessing of the Holy Spirit. 29. Were the Apostles to revisit the earth, and find some denominations of professing Christians observing the Ordinance of the Supper once a month, others once in three months, others once in six months, and others once in twelve months,-as is the case especially in Scotland,-how might it be supposed he would act ?-Perhaps he would say again, as he once said to the Corinthians on the same subject: "Now in this that I declare unto you, I praise you not, *** for I hear that there be divisions among you," 1 Cor. xi. 17, 18; and he might deem it needful to send among them a second Timotheus, "to bring" them "into remembrance of his ways which be in Christ, (or according to the will of Christ,) as he taught everywhere in every church," 1 Cor. iv. 17. 30. Are there not some denominations who observe the Ordinance Weekly? What might he be supposed to say to them?-Yes; and he might be supposed to address them, in so far, at least, as that one great point is concerned, exactly as he did the Corinthians: "I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you," 1 Cor. xi. 2. 26. Do you mean, then, to apply this to the Lord's Supper; and to say that a Sabbath without the Supper is as defective, in point of impression and commemoration of the great salvation, as 31. How does the commemoration a Passover would have been without the of the death of Christ conduce so emiLamb-Yes: I am not able to discern nently to edification and practical godhow it can be otherwise; for the Sab-liness?-Because it pre-eminently exbath, with all its services, derives its moral power over the hearts of men wholly from its connection with the death of Christ. 27. But is it not enough for purposes of impression and edification, hibits and impresses that one great fact as the point in which the leading doctrines of redemption concentrate their rays, and whence they shine with united lustre and sanctifying power. 32. What may even the youngest person learn there ?-The purity of the Divine character, and the justice of God in the punishment of sin. 33. What may be further learned? -The riches of Divine grace, and the unparalleled love of Christ. DEAR YOUTH!-All things are ready, come away! Why tarry ye! If unfit for the table of love, are ye ready for the throne of judgment? Oh! renounce sin, and turn to the Saviour. Receive the Divine record concerning him, and repose your soul on his great atonement, that his righteousness may be yours, and that you may experience the cleansing power of his blood! That thus you may come to be happy, live to be useful, and die to be glorified, is the prayer of your loving friend, JOHN CAMPBELL. AWFUL HISTORY OF JOHN LAWRENCE-A WARNING TO YOUNG MEN. YOUNG MEN,-Many of you have read memoirs of persons of your own age; you have, no doubt, read such histories with pleasure; and when you have come to their peaceful and happy deaths, you have said to yourself, "Let me die the death of the righteous, and let my last end be like his." I am about to give you a few particulars of the life and death of John Lawrence; and although it is by no means a pleasant task either to relate, or to read the history of a wicked young man, yet if it should prove a warning to but one youthful offender, and be the means of stopping him in a wicked course, then my labour will be repaid, and my object gained. John Lawrence was born at Tunbridge Wells, in the year 1821; his parents, although poor, were industrious and pious. As soon as he was old enough to be admitted into the Sunday-school, he was received as a scholar, and he continued to attend for some time. I have not the means of knowing particularly what was his behaviour at the Sunday-school, but from what he states in a letter which he wrote whilst a prisoner at Horsham, it is evident that he did not regard the good instructions which were there given him. These are his own words: "If I had minded what my kind teachers and ministers told me, when placed under their kind instructions, I should not have come to this sad end." In his youth John was sent to work, and for about five years he was em ployed as a bricklayer's labourer; in this service, I am informed, he conducted himself well. After this, he obtained a situation at a public-house as pot-boy. Whilst living at this inn he exhibited marks of a very passionate spirit; on one occasion, being engaged in the tap-room, some one of the company provoked him, when he immediately stabbed the person in the cheek with a knife which he had in his hand. It is generally believed, that in this situation he acquired those wicked principles which led him to commit many sins, and at last brought him to an untimely end. If every youth did but fully know the evils of drinking strong drink, and the temptations and sinful practices which abound in public-houses, I feel persuaded that they would not only shun the drink itself, but never engage themselves in any situation connected with ale-houses and gin-shops. Many and many an innocent and well-conducted young person has lost his character, his friends, his health, and at last his soul, by engaging himself as a servant in a publichouse. After John Lawrence had left his service at the inn, he was brought into public notice by being sent to prison on two occasions for stealing; for the first offence he was imprisoned for fourteen days, and for the second six months. From this time he became reckless; he joined some wicked companions, and was no doubt encouraged by these to proceed further and further in crime. The earnest entreaties of his parents and friends were altogether disregarded. It appears that in the year 1841, he obtained employment on the London and Brighton Railway, and continued to labour there for two years. From the gangs of wicked men usually found on such public works, he could not be expected to gain good; however, towards the end of 1843, he returned to his parents, and showed a disposition to behave better: but this change of conduct only lasted a short time, for on being entrusted to receive 25. for his father, he ran away with the whole sum, and again joined his old associates. From this time nothing more was heard of him, until one day a young man was seen in the streets of Brighton to take a piece of carpeting from a shop-door and carry it off; a policeman soon overtook him, and in a few minutes he was at the policeoffice. Mr. Solomon, the chief officer, asked the young man his name; when he replied, John Lawrence. Mr. Solomon put some other questions to the prisoner, as to the time he had been in Brighton, &c., when Lawrence became very angry; he tore his stock from his neck, and said that he would kill himself. Mr. Solomon advised him to compose himself, and not to be violent. Whilst Mr. Solomon was talking to some gentlemen in the room, the prisoner, unperceived, went towards the fire-place, seized the poker and struck Mr. Solomon a violent blow on the back part of his head, and he fell senseless to the ground. Lawrence was instantly seized and carefully secured; but poor Solomon, after lingering a few hours, expired, leaving behind him a widow and nine orphans to mourn over their great loss. Lawrence was committed to Lewes prison, charged with the wilful murder of Mr. Solomon; the assizes soon came on, when the murderer was brought forth for trial, all the evidences of the case being so very clear, the jury quickly decided, and delivered in their verdict of "guilty." The judge then, in a very solemn manner, and in the presence of a full court, pronounced the sentence of death on the prisoner, holding out to him no hopes of mercy in this life, and entreat ing him, the few days he might have to live, to seek the forgiveness of his awful crime, and a preparation for that eternal state into which his soul would so soon enter. The prisoner was much affected, and appeared fully aware of his sad prospect. Quickly after his trial, he was conveyed to Horsham, there to await his terrible doom. While lying in prison he was attended by the chaplain, who was most diligent in trying to bring this condemned criminal to a sense of his guilt and danger; and his efforts were successful, for the young man became very penitent and prayerful. He listened to the minister's instructions, he read the Scriptures, he cried earnestly to heaven for mercy, and appeared to give himself wholly to the great work of obtaining pardon through the merits of Jesus Christ. He became more and more sensible of his wicked life-especially of the last great sin of shedding human blood. Oh, what a state to be in! If he looked backward, a whole life of wickedness, crowned with the terrible crime of murder, rose to his view; if he gazed on his present condition, there he lay in prison burdened with guilt; if he looked forward, there he was close to the gallows, and within a step of a fearful eternity. What a situation! He seemed fully aware of all that awaited him; for in a letter to his brother and sister in London, he thus writes-" The sentence is passed, the awful sentence yet sounds in my ears; a few days and nights more and I must be executed. The last night will shortly come-the awful morning will soon arrive-the officer of justice will soon demand my body-the executioner will appear; my arms must be bound, the fatal cord must be placed round my neck, my eyes must be covered, never more to behold the cheering light of the face of man—a few more moments' pause and the signal will be given-my standing will give way-I drop-I agonize-I die !-this frail body, to satisfy the laws of my country, must soon be a stiff and ghastly corpse, while my soul, that never dies, must in a moment appear before that God I have so greatly offended; that God whose power I have |