tion! Will you not this moment arrest your steps? A little farther, and your destiny may be irrevocable; you may have passed to the judgment bar! You are, perhaps, so engrossed with the cares or pleasures of the world, that you may say, "I have not time now." You will have time to think of these absorbing interests when the chilling blast of sickness withers your frail body, and the icy hand of death arrests your progress! Remember you are mortal. Oh! be wise. To-day turn, for why will ye die? Lastly, we ask this momentous question of you whose earthly pilgrimage must soon terminate. Do you know this precious Saviour? How very strange that any of you who have so long buffeted with the sorrows of earth-you, against whom the howling storms of life have beaten so fiercely—have not taken warning to seek shelter from the unspeakably awful tempest of the coming judgment! Alas! with many of you it is only too true. The arch enemy of souls has told you all your life long, "It is time enough;" and now he tells you, "It is too late!" Believe him not: he has deceived you thus far, let him delude you no longer. But we gladly know the response of many hearts will be, "Surely I know this blessed Jesus, and I find his service perfect freedom. True, I have no abiding place on earth; the sands of my life have nearly run out; but there is a city to which I journey—my Redeemer is its light!" Glorious news! Aged Christian! the vale of tears is almost past; the sun of your life is nearing the horizon, but your happy experience is that "the path of the just is as a shining light, which shineth brighter and brighter unto the perfect day.' All is well. Just before you lies the dark stream of death, but only look beyond! See the joys which await you! Your days of mourning will soon be ended; you have had a long day of trial and affliction, but "one glimpse of glory will make amends for all!" A little while, and you will lay down the cross, after it has borne you to the crown given by this Saviour to all who are faithful unto death. CHRISTIAN FELLOWSHIP-MEETINGS. in the amplest manner provides for its fulfilment. Greatly strengthening, as it does, our sympathies for our fellowmen,-teaching us to view them as fellow-travellers through this world to that which is to come, and as capable of rising with us to a life of immortal blessedness, it expands our hearts in benevolent regard towards all our kind. MAN is formed for society. Our great | firms this original law of our being, and Creator said concerning him, in his state of primeval innocence, It is not good that man should be alone." Accordingly man, in common with the inferior creatures, instinctively seeks association with his fellows. Nor can he long exist without it; for the mind, shut out from all communication with other minds, speedily sinks into a state of cheerless vacancy or pining wretchedness. Christianity recognizes and con Nor does it stop here. It teaches us not only to "honour all men," but also to "love the brotherhood," 1 Pet. ii. 17. It inspires a peculiar esteem and affection for all "who have obtained like precious faith with us," 2 Pet. i. 1. These are our brethren and sisters in the Lord. Redeemed by the same precious blood, quickened by one Spirit, children of one Father, having the same foes to contend with, and the same heaven in prospect, all true believers are one in Christ, and are bound to "love as brethren." No earthly ties are half so endearing; none, in point of duration, can be compared therewith. The relationships of earthly kindred will cease; the friendships of time will pass away like a dream; but the fellowship of redeemed spirits will endure for ever. Yet must it be confessed that Christians on earth, sanctified but in part, and subject to a variety of worldly influences, are in danger of overlooking these admitted truths; and, while occupied with "the things that are seen and temporal," are too apt to lose sight of those “ that are unseen and eternal." | Hence they need to be often reminded of their mutual duties, and exhorted to mutual love. That these obligations may be more constantly presented to their view, and that opportunity may be afforded for their fulfilment, is one main design of the formation of Christian churches. Not for purposes of Divine worship alone, but also for those of Christian fellowship, are believers united together in the bonds of the gospel. It was evidently thus in apostolic times. Christians then regarded one another as brethren; were "of one heart and of one soul ;" and, as long as it was practicable, "they had all things common," Acts iv. 32. Scattered by persecution, they "went everywhere preaching the word ;" and many a church in a house was formed, where true devotion and pure fellowship were happily combined. The best institutions, however, not excepting those which claim a Divine origin, are liable to deterioration. Errors and abuses crept into those churches which apostles founded, even while those apostles yet lived, and had a general oversight of them. To correct these was one prominent design of their epistles to the churches, which continue to instruct us in these latter days. We humbly think that one chief defect in Christian churches, in our own times, is in respect to Christian fellowship. Suitable provision is made for instruction and devotion; but is there not too little opportunity for the exercise of Christian love, and the manifestation of brotherly kindness? The Lord's supper, which was designed to be a feast of fraternal love, as well as of commemoration of our Saviour's death, seems to retain too little of the former characteristic. If, without losing aught of its solemnity, it could be divested of that stiffness and formality with which its observance is too often marked, this would doubtless be a nearer approach to the spirit of the original institution. The distinctions subsisting in society operate to keep Christians too much apart. In many places, particularly in our large towns and cities, many things combine to hinder that intimate acquaintance which is requisite to the full enjoyment of Christian fellowship. If the members of a church never meet except for public worship, how can they know one another? How can they "bear one another's burdens, and so fulfil the law of Christ?" Gal. vi. 2. How can they "comfort themselves together, and edify one another," as it is their duty and privilege to do? 1 Thess. v. 11. How can they "exhort one another," as they are enjoined to do, even "daily," if it be possible, "lest any be hardened through the deceitful ness of sin?" Heb. iii. 13. Our churchmeetings and social prayer-meetings, it is true, supply an important aid in this respect, yet not all that is needful. We want meetings for free religious conversation, combined with social prayer and praise. These would bring us into closer contact with each other, and furnish occasion for the calling forth of all our Christian sympathies. At these meetings portions of individual religious experience may be detailed; and what so encouraging, what so animating to a young Christian, as to hear his more advanced brethren and sisters speak of the Lord's goodness, and "tell what God has done for their souls?" Psa. lxvi. 16. Passages of Scripture may here be discussed, in a familiar manner, every one being at liberty to propose questions thereon. Sentiments of importance, in sermons or in books, from which one has derived benefit, may be brought under the notice of all; and thus the salutary impression, the holy thought, may be communicated from heart to heart. Striking events in providence may also be mentioned, especially such as relate to the extension of Christ's kingdom. Hopeful signs in regard to the development of piety in others may sometimes be alluded to, and means or methods of usefulness proposed or suggested. In short, it were endless to specify all the topics which, as occasion offers, may, at these meetings, be appropriately introduced. Let it not be supposed that this is mere theory: the plan has been tried for a series of years, and has been found truly and eminently beneficial. In connection with one church, the writer has regularly attended a quarterly meeting of this description for eleven years. He has also been a frequent visitor at a similar meeting in another place; and there is reason to believe these are no solitary instances. But, it may be asked, are not such meetings likely to degenerate into frivolity on the one hand, or dulness on the other? Liable they are, no doubt, to this; yet, with the requisite watchfulness, the danger may be avoided. Without exception, the meetings referred to were found most delightful and profitable seasons; "times of refreshing from the presence of the Lord.” The following is the usual order of our meetings: the friends being assembled, the meeting commences with the reading of Mal. iii, 16-18, or any other suitable portion of Scripture. Then a brother, or the minister, if present, supplicates the Divine presence and blessing. The friends then take tea together, after which the meeting proceeds, taking up any of the topics above-mentioned, enlivened by the occasional singing of a hymn and the offering up of prayer. These meetings are strictly religious meetings; the great end sought by them is mutual spiritual improvement. If, at any time, aught of a worldly or trifling nature is introduced, a gentle hint is usually sufficient to remind all of our great object, and recall the mind to seriousness. It will, of course, be understood that the partaking of tea, or other refreshments, forms no necessary part of these meetings; yet it may be regarded as bing; the shoulders for ever drooping; generally promotive of that fellowship the loins for ever aching; and the restand kindly feeling which is their chief less mind for ever scheming. Think, end. As to the details of management, as your imagination beholds the unvathese must be regulated by circum- rying wheel of work, the treadmill of stances. Care should be taken, how-labour thus going round, and round, ever, that the charge for admission, if and round, without a change, without any, be not so high as to deter the poor a pause, from morn to night, and from from attending; and the provision for year to year-think, if you can, of the the body should ever be made subordi- desolations that must follow this absonate to the spiritual part of the enter-lute reign of labour over the whole tainment. Perhaps it would be proper, in most cases, that these meetings should be open to all the members of the church, allowing each to invite any seriously-disposed person, to whom the occasion might be calculated to prove useful. Essex. 66 J. B. A SABBATHLESS WORLD. 'My Sabbaths ye shall keep," ExOD. xxxi. 13. How dreary and death-like would the world become without a Sabbath! Its workshops would resemble the wards of some mighty hospital, tenanted by the pining victims of intense toil. Manhood would, in one or two generations, lose all its characteristic strength; youth would be smitten with a fatal blight ere it had half attained its growth; and hale old age would become a prodigy to be wondered at in the land. Yokefellows! think how the abstraction of the Sabbath would hopelessly enslave the working classes with whom we are identified. Think of labour thus going on in the monotonous and eternal cycle; the limbs for ever on the rack; the fingers for ever plying, the eye balls for ever straining; the brow for ever sweating; the feet for ever plodding; the brain for ever throb realm of time. Think of the beauty it would efface; of the merry-heartedness it would extinguish; of the giantstrengths that it would tame; of the resources of nature that it would exhaust; of the aspirations it would crush; of the sicknesses that it would breed of the projects it would wreck; of the groans that it would extort; of the lives that it would immolate; and of the cheerless graves that it would prematurely dig! See them toiling and moiling, sweating and fretting, grinding and hewing, weaving and spinning, strewing and gathering, sowing and reaping, razing and building, digging and planting, unlading and storing, striving and struggling,-in the garden and in the field, in the granary and in the barn, in the factory and in the mill, in the warehouse and in the shop, on the mountain and in the ditch, on the road side and in the wood, in the city and in the country, on the sea and on the shore, on the earth and in the earth,-in days of brightness and days of gloom, in hours of sun and seasons of storm, in times of trouble and times of peace, in the heights of day and in the depths of night, through the savageness of winter and through the gentleness of spring, in the energy of youth and in the impotence of age; when health is dancing in the blood, and when disease is eating up the strength; when death is in the lonely home, and when happy life encircleth the hearth;-thus the wheel of labour would go round with the earth, and the children of industry, chained to its surface, must follow its ruinous circumvolutions, till, exhausted by unnatural efforts, they relax their hold, drop off, and suddenly disappear. with a seventh day's fostering care might eke out their residue of strength for many years, would be broken down with a sudden crash. Incipient diseases, which nature, invigorated by adequate rest, might overgrow, would be developed with a deadly rapidity, | An intense labour would be found a dreadful forcer of the seeds and rudiments of decay, which are embedded, The worn-out wayfarer, finding no more or less plentifully, in all of us. verdant resting-place, and no house of Under the vassalage of such a gigantic entertainment to cheer him in his tra- oppressor as unrestricted labour, earth vel, must sink at length on the road- would reek with the sufferings of her side and miserably perish. The delicate offspring; whilst the all-absorbing and the fragile would be speedily prayer of her millions would be for "crushed" by such a doom "before "Rest! Rest! Rest!" or the quiet the moth." Feeble constitutions, that slumber of the grave! 1 THE GREAT WORD. A Poetical Meditation: wherein the Usefulness, Excellence, and several Perfections of the Holy Scriptures are briefly hinted. BY JOHN CLARKE, THE following pages are reprinted from a rare and curious volume, entitled "A Mirror or Looking-glasse, both for Saints and Sinners, held forth in some thousands of examples, by SAMUEL CLARKE, Pastor of Bennet Fink, London;" of which the third edition was published in 1657. The same author compiled "A Martyrologie, ancient and modern, of what have befallen the Church of England." He died in 1680. The "Poetical Meditation" is appended to Chapter cxxi. of the former work, under the head of "Helps to understand the Scriptures." It appears to have been the production of the author's son, though subscribed with his initials only (J. C.); but in a foregoing section there is another poetical contribution with his full signature attached, JOHN CLARKE. Of him, however, nothing further can be communicated here; but, after the present revival from the oblivion of nearly two centuries of a composition which ought never to have been buried out of sight, it is hoped that the Christian church will not "willingly let die" again either the author's name or this memorial of his consecrated talents. The discovery of such a treasure, hidden in the field of a ponderous folio, seldom turned over, must needs enrich that stock of sacred poetry, in which our literature is |