How often thoughts will glance from one world to another! Those consigned to the world of this rich man will often think of the other world; and those who are gone to heaven will think of that! If it were possible to stand where we could know all the sentiments that darted from one world to another, the thoughts sent by those consigned to Darkness, across the great gulf to heaven, which world should we wish to think in? Some will find ideas, thoughts, sent to heaven, return, loaded with new weight, augmented terrors, appointed ever to come back with fresh sorrow and anguish from that place to which the love of Christ has brought all the faithful.

"He cried, and said, Father Abraham." All sinners are destined to cry for mercy sometime. How happy if this call is made soon enough! Here we can address God. But think of the place where one durst not address God. Here we have not the misery of praying to a man. Because the rich man neglected to pray to God, he is reduced to the humiliation of praying to man.

"Father Abraham." This implies relation. No relationship to the good will avail before the Judge. Just as, on a certain occasion, it is said in one of the Prophets, "Though Noah, Daniel, or Job, were in it, as I live, saith the Lord God, they shall neither deliver sons nor daughters." (Ezek. xiv. 20.) It is of no consequence to be the descendants of righteous grandsires, of those distinguished as the lights of the world. must exhort the descendants of such ancestors to have the same faith in Christ which formed their glory and felicity.

We

"Send Lazarus.” God will work terrible and most entire revolutions. Can any thing be a more complete revolution than that the rich man should virtually pray to Lazarus, through Abraham as an intercessor. It will be one of the severest plagues of the guilty rich, to have despised and neglected the poor of the Lord, those whom God cared for.

"I am tormented in this flame." A figurative flame. He was a disembodied spirit; there would be no body to be tormented. Most likely there is no flame but a figurative one, for an immortal body cannot be supposed to be affected by fire. But no matter, if the soul is in fire, such fire as God can kindle. There is a repugnance to dwell on such topics. But we should think of it as an effect of sin. It would make us feel the value of the Redeemer, of the atoning sacrifice. The gospel alone can avert the terrors of such a view.

"But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things," &c. How important our choice! The great question of every one at the end of life will be, "Where do I behold my good things? Must I look backwards or forwards ?" The good man turns to the rising sun, while the bad man sees his setting for ever. When the good man has seen thousands and millions of things pass away, still he can look forward; his "good things" stretch into a train co-extended with eternity. Finally, "a great gulf" is mentioned. How sad to think of this great separation! But every man should think of it as it concerns himself. He is sure to be separated from some. This gulf will be unnavigable; but saints will feel all that is desirable on their own side, the right side,"fulness of joy, and pleasures for evermore!"

Fishponds, May 19, 1818.

THE CHURCH AND THE CONGREGATION. There is one occasion on which thoughts the most painful often mingle with our holiest and happiest ones. At the conclusion of our ordinary worship it is announced, "the Lord's-supper will be celebrated at the close of this service;" when, generally, a large number, sometimes a majority,

withdraw; our own pew is partially deserted, other pews wholly so, and then we who remain unite in that which is regarded as the symbol of churchfellowship, that by which we specially acknowledge the claims of our dying and glorified Lord on our love and homage. Have we not all oftentimes begun this service with the deep gloom engendered by the sight of a congregation departing from it? Our grown-up children, our servants, who have attended long with us, our friends and neighbours of many diversities of character, all arise and leave us to commemorate alone that death by adoring faith in which alone either they or we can be saved.*

To what extent are our churches accountable for what we have described above? This is the only question of practical utility. In some cases, timid and modest persons are deterred from offering themselves for membership by our adding repulsive requirements, of which no trace can be found in the word of God, and which, to them, are far more trying and deterring than the ordinance commanded by Christ. We acknowledge in words the great principle that we may not require as necessary to fellowship what the New Testament has not made so, and yet compel all to conform to certain traditional usages of our churches, which, on our own principles, have no more authority than the traditions of the Puseyites.† But the far larger class consists of those who exclude themselves from the church and its ordinances on very different grounds. They are unconverted, and they know it. They are, it may be, ashamed of churchfellowship, or think it by no means necessary, or dislike altogether its increased public responsibilities; or they are alarmed sometimes with the sure fact, that if unfit for an earthly church they must be much more so for the church in heaven; yet they remain what they were. Now, does our conduct help to perpetuate all this?

1st. Is our church such a one as by its general spirit and conduct rebukes their not joining us? Does our aspect, as a whole, convince them of sin in this respect? Do they see so near a resemblance to what the word of God describes a church to be, or to what the preacher affirms of “believers,” and “the regenerated," and "saints," that their very assembling with us compels them to remember that they ought to be one with us? To come to particulars,

2ndly. Is the preaching encouraged by us, which, however free from personalities, however kindly in the manner, yet faithfully and pointedly, and with unmistakeable precision to the conscience of each, describes the real condition of every hearer? Is fear indulged that such a one, a rich or active person, would be affronted? All harsh language we utterly deprecate. He who uses it forgets himself and his Saviour. But is fidelity, as well as harshness, checked and discouraged? We cannot expect God's blessing on the man, the church, or the congregation, whose deportment hinders the faithfulness of his servants.

3rdly. Is there a kind of general apathy and satisfied acquiescence with things as they are, which practically countenances the congregation in the supposition that they are not far from the kingdom of God after all? The feeling is very natural, “If I really be in the awful danger which the preacher's language asserts of the unconverted in general terms, surely these christians, and the minister himself, would not let me alone so easily;

This topic has been suggested to us by an admirable sermon from Brother Burton, Superintendent of the West-Riding of Yorkshire Itinerant Society, on " Ministerial Useful ness," delivered to the students of Horton College, Bradford, and printed by the publisher of this Magazine,-a sermon which we gladly take this opportunity of commending to general attention. Our brother, of course, addresses chiefly the ministry; we wish to add a postscript to our churches.

A very forcible and judicious paper on this part of our subject by the Rev. C Elven, it will be seen, we are compelled to defer till our next number.

they would be in distress for me personally; they would beseech me, or would drop at least many an admonitory remark; I may conclude, then, that if not a member, they yet think me in no great danger." And as they are taken for granted to know best, the ruinous delusion is indulged, that without confessing Christ before men, a hearer may be pretty safe. This negative injury done by our churches, is probably by far the greatest

of all.

None

4thly. Are there positively soul-ruining evils in our churches? can doubt the mischievous effects on those without, of scandals, schisms, and divisions in our churches. Oh, it is "for a lamentation, and shall be," that while political parties, with all their hot contentions and bitterness, still, frequently, nay, generally, acquiesce quietly in the decision of the majority, forget the moment's strife and go on as before,-christian churches, on the other hand, are guilty of as much heat, strife, and contention, and then never quite give it up, the opposing parties often thwarting each other for ever after,-measures proposed by the one sure to be opposed by the other, a minister, if they have to choose one (cruel position for him!), certain to incur the dislike of one side, just because the other is pleased! Meantime, evil-speakings, whisperings, surmisings, tattlings from house to house, keep alive the bad feelings. Is the picture just? Has it any verifications at this moment? And are these grievers of the blessed Spirit even justifying their uncharitable tempers and conduct, pretending, perhaps, the excuse of conscience for malignity, strife, and evil speaking? If anywhere things be thus, let us not wonder that the hearers remain only hearers. Why should they think themselves responsible for joining a church which practically rejects responsibility to the great Head of the church?

5thly. Is the church itself doing its religious work in a worldly spirit ? We call serious attention to this point. It is one of the dangers of denominationalism, and even of our justly cherished congregationalism. It is one which is often detected by the unconverted, and oftener still abates, at least, the tender and affectionate zeal which we should otherwise feel for souls. All religious congregations are exposed to the love of congregational aggrandizement, to coveting additions chiefly to increase their number. The size of a church, yes, and even its wealth, too, are current topics of self-glorying conversation; they are spoken of in the vicinity; the number is kept up by every device in “Circular Letters;" and church contributions are talked of with applause as large, in direct inversion of the principle illustrated by our Lord in the "widow's mite." On the other hand, the worldliness of some churches is most painfully apparent in the smallness of their subscriptions to the great cause, although rich members in them are not spending half, it may be not a tenth, of their income. Congregational selfishness and worldliness are sure to lower either the conception or the duty of real conversion and church-membership in the eyes of "those without."

6thly. Is the church wanting in evidently earnest prayer for the congregation? Do such as come to our prayer-meetings-and more would come if they were what prayer-meetings ought to be-do they hear themselves prayed for in a manner which shews that the individual has felt their case. General petitions, in the figurative words of Scripture perhaps, or in the most ordinary expressions, betoken a prayer learned from others, as much as if it were a liturgy. This never touches; it is mere memory work; it comes not from heartfelt anxiety for those present, and does not reach their hearts. It is needless to remark, that formal prayer can avail little with heaven. On the other hand, real prayer has been directly blessed of God to the unconverted, only less frequently than preaching itself.

7thly. Are there individuals in the church with whom many in the congregation are in contact, whose personal conduct before them, in the family, or in business, or in social life, either lowers the church in their eyes, or gives them a wrong idea of religion itself? Into particulars we have not room to enter; let each member enquire for himself. Certain it is that the unconverted are very liable to form their conceptions of religion from those professors of it whom they know, and from those parts of their life and conduct with which they are most concerned.

These are but a few and imperfect hints on a most important subject. We trust that some of our correspondents may also take it up, furnishing such illustrations as their experience and observation have supplied. F. CLOWES.

BOAZ AND HIS REAPERS.

BY THE REV. J. G. FUller.

"And, behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you! and they answered him, The Lord bless thee !"-Ruth ii, 4.

How delightful! how lovely! we might say, heavenly! What a touching exhibition of the beauty of holiness! Its universal reality would be Paradise regained. If not glory, it is grace in her most lovely attire. And the charm of this beautiful emanation is this, the theatre of its display is common life. Our attention is not directed to a splendour and a glory which we can only admire, but to a loveliness and grace within our own reach. It comes home to our own bosoms, and strikes a chord in our own hearts. We are in company with a pious country farmer, surrounded by a group of pious farming men and women; and we could take them all by the hand, and press them to our hearts. Here are a farmer and his servants, with hearts knit in holy love and beating in heavenly unison. Well, the graces which adorned their characters may be the ornament of ours. They had not our advantages, for they were Jews, and Judaism was at a low ebb. Yet what a beautiful exemplification have we of the two great commandments! And, occupying a somewhat similar field, why should not we imitate them? Let us consider the character and history of Boaz; and if the result should be to improve the character of our future hay-fields and harvest-fields, and to spiritualize our general social intercourse, it will be well.

1. Boaz, though a rich man, was not indifferent to true religion. There are some who consider religion as very well for the poor-a capital invention for keeping the lower orders in subjection; but as for them, what can they want with religion? They are quite happy without it. They have every thing they can wish. Their cattle are healthy, their crops are splendid, their orchards are teeming with fruit; and what can religion do for them? We might say, how brutal! but that the comparison would be a libel on the brute creation; for the ox knoweth his owner, and the ass his master's crib, but these people do not know their Provider, neither do they consider. They do not consider who it is that blesses them with such abundance,-who it is to whom they are indebted for their fruitful orchards, and healthy cattle, and splendid harvests, that in vain would they plough and sow, if the Lord withheld his sun, his air, his rain, and his dew; or surely they would have religion enough to say, with the Psalmist, Thou visitest the earth, and waterest it" (Psa. lxv. 9-13). And might they not feel that this is only a part of his ways, that he has not only opened his hand and scattered around temporal blessings, but

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that he has opened his heart too, and given us "spiritual blessings in heavenly places in Christ Jesus?" And then when they enquired, "What shall we render to the Lord for all his benefits?" they would find they could render no equivalent; that they had nothing worthy the Divine acceptance; and, coming down from their eminence of self-complacency, while they would say, "Bless the Lord, O my soul, and forget not any of his benefits," they might thankfully "take the cup of salvation, and call on the name of the Lord."

2. Boaz was not periodically, but habitually pious. His religion was every-day religion. It was not confined to the sanctuary, but carried into the fields. We are not to suppose he was always alike; but his religion was interwoven with his ordinary pursuits. Here we have a specimen of his week-day agricultural religion. The religion of some is very like their Sunday-dress,-put on, on a Sunday morning, worn rather stiffly through the day, with not half the ease they feel in their working-dress, and then carefully laid by for the remainder of the week,-while all the time "God is not in any of their thoughts." Not so Boaz. His religion I was not fitful, and intermittent-a monthly rose-but a beautiful evergreen; opening with every rising sun, shedding a fragrance over every day, a glory over every walk of life. And such ought ours to be,-worn every day, carried everywhere. "These words," says Moses, "shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way (Deut. vi. 6-9). We ought to be burning and shining lights; and, as the moon, receive our light from the Sun of Righteousness, and reflect it on a darkened world around us. Here we have a lively example of this, and it appears to have been so common in Judea, that it was bitterly lamented in the captivity, "Neither do they who go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord." Nor now do we reciprocate these salutations. We have civilities, indeed, but they are thoughtless, unmeaning, and sometimes irreverent,-actual violations of the only commandment to which a curse is appended.

3. Boaz furnishes an example of the feeling due from a master to his servants. It was to his labouring men that Boaz said, "The Lord be with you!" Have we servants? Then let us here learn a lesson of love. We and they are fellow-beings, of the same flesh and blood; we have one common parent; God is the Father of us all. We are destined alike to immortality; we may be seated side by side in glory, or they may even occupy a higher position. Yet some treat their servants as though they were an inferior species, as though they had no souls, nay, with even less kindness and care than they shew to their animals. Oh! Ꭵf God were to treat us as some treat their servants, we should say, he was a hard master. They forget they have "a Master in heaven." But the fear of God induces kindness. Let us learn a lesson, christian masters and mistresses, from Boaz, the Jew, and from a heathen centurion, who brought Jesus to heal his servant. The gospel is a system, not only of glory to God, but of good will to men, and especially to those of "the household of faith." Even Onesimus, a runaway slave, who had robbed his master, was, on his conversion, returned to Philemon, "not now as a servant, but above a servant, a brother beloved." If every

4. Boaz was blessed with pious servants. How delightful! household resembled theirs, what a happy world would this be! The rich would not be oppressive, nor the poor envious. Providence, for wise reasons, has ordained different grades in society; but if we were all imbued with spirituality, we might be happy, and contribute to the happiness of