work of Christianity, and of true conversion, is yet to begin in them! At the time we parted, though I should have much desired to see more indubitable fruits of grace in her, yet it would have been difficult for me to decide that these were entirely wanting. Her experience, since the Spirit of God became her instructor, has settled the question-has shown her the danger of the state she was then in,-how empty and delusive is the form without the reality of religion,-the vast and essential difference, formerly unknown to her, that must ever subsist betwixt the name only and the thing. -I remain, &c., HENRY GREY.

“REV. AND DEAR SIR,—I cannot longer delay making known to you the blessed and happy change which it has been the will of the most gracious God to effect upon one long dead in trespasses and sins,' even delivering me from the power of darkness, and translating me into the kingdom of his der Son;--the more so, as I feel assured I have had the benefit of your prayers in my behalf. Though you knew that the blessed truths, which you so faithfully and zealously declared Sabbath after Sabbath in my hearing for a long period of years, had been of no avail for the salvation of my soul, and though you saw me rashly running away from the means of grace, yet I feel confident you did not cease to petition the God of all grace to have mercy upon me; and it will be some comfort to you, even at this distant period, to know that your prayers were heard, and that the miserable sinner for whom you pleaded has received of the Lord's hand double for all her sins.'* It will distress but may

not surprise you, to know, that though I had regularly attended upon your ministrations for eleven years, yet at that time I was utterly ignorant of all the doctrines of our most holy faith,-not even being acquainted with the plan of salvation. For years I had myself been aware of this; my ignorance being, in truth, the only knowledge of myself I possessed. It was a petition in the last prayer I ever heard you utter, brought back forcibly to my remembrance at the distance of sixteen months, in the course of a sermon I then heard preached, which was the only human instrument the Lord saw fit to employ in turning me from darkness to light, and from the power of Satan to God.' A few

days before I left my native land, in June 1835, you were kind enough to call for us, and, in offering up a prayer to God in our behalf, you earnestly supplicated that those who were almost Christians might be made God's own people.' These words, uttered by you in the conclusion of your prayer, made a forcible impression on my mind. I felt that, in place of being almost a Christian, I had not one religious feeling within me. However, in a day or two, with the hurry and confusion attending upon our departure, it was forgotten, and all was again still and lifeless within me as the dead, until the occasion already referred to, when the Rev. Mr travelling missionary, passed through this district, spent a few days with us, and preached the sermon above alluded to, in which he made use of the same words that had so forcibly struck me when uttered by you to God in our behalf. Again I was compelled to think what I was, and this time, blessed be God, the subject was not permitted to be driven from my

In this expression, the writer manifestly means "a double or abundant pardon, for all her sins."

mind. A few days after, I took up, (as I would then have said,) by chance, 'Doddridge's Rise and Progress.' As I slowly perused sentence after sentence, I began to see what I was in the sight of God. I was aroused, alarmed, and thrown into agony unutterable. Then I saw how grievously I had offended my God, how I had despised all his warnings, trampled under foot all the high privileges which for years had been placed before me, despised all his gifts, mispent that time and money which might have been a blessing both to myself and others ;-but it were needless to recapitulate all the distress and agony of mind I endured for some weeks, until it occurred to me that by reading the Bible

I might find some instruction and comfort. But I knew not where, in what part of the then sealed book, to lock for what I so ardently desired. For the first time ia my life, with words of my own, I besought the most blessed God to direct me to that portion of his Word which would be for the edification of my soul. I rose from my knees and opened the Book of God at these words: And you hath he quickened, who were dead is trespasses and sins.' Instantly was communicated to me that light, even the light of the knowledge of the glory of God in the face of Jesus Christ.' It is impessible for me to describe what I felt; but you, reveren and dear Sir, who are a participator in that bliss whic can be shed abroad in the human heart only by the power of the Holy Ghost, will understand the nature of my feelings at this time. But of the meaning of all this I was then iguorant; only this I knew and felt as sured of, that I had been made a different creature.

My joy and delight were so great, and thankfulness to God so abounded in my soul, that I could hardly refrain from uttering his praises even before my family. But I had yet every thing to learn, having only retion from his blessed Word; and to that Word, wita ceived power from my gracious God to imbibe instrafervent prayer, every spare moment of my time was devoted; and gradually he was pleased to unfold to a all the leading doctrines of our holy faith. It wa however, some considerable time after this before I was enabled to see that to him that worketh not, but blieveth on Him who justifieth the ungodly, his fat is counted unto him for righteousness.' For long I fought hard to attain to a righteousness of my owa,

but at last I was enabled to see, that of God the bless

Then I co

Jesus was made unto me wisdom, righteousness, sadtification, and complete redemption.' set to my seal that God is true, and can declare, blessi be his name, that the work of righteousness is peat, and the effect of righteousness, quietness and assura for ever.' Though I am often in heaviness, threemanifold temptations,' and the abounding corruptics of my desperately wicked heart,-though I need e27 stantly to mourn over its icy coldness towards Ea who hath so loved me,-yet I am seldom assailed with more than a moment's doubt regarding the assurance of my being accepted in the Beloved of the Lord; and have great reason to sing his praises at all times. M eldest daughter has been led, slowly, silently, but I trust surely, to the precious Saviour; and for the last twelve months has avowed herself, both by practice and profession, to be a disciple of the meek and lowly Jesus, Her sister appears to be following on in the same gl rious path. I have to crave your pardon for this epistle,

but hope that my placing before you one other instance of the rich, free, sovereign mercy of our God, will abundantly reward you for the trouble of reading so lengthened a detail. Might I beg the favour of some counsel and instruction from you?-it would indeed confer upon me inexpressible delight. Now your counsel and advice would not be treated as in former years. Every day makes me see more and more my own ignorance, and how very much I need instruction. At any rate, may I request an interest in your prayers, and, if you think it right, in those of your people? That you, reverend and dear Sir, may be abundantly blessed with times of refreshing from the presence of the Lord, and that you may be an instrument in his hand of daily adding to the Church such as shall be saved, is the poor but oft-repeated prayer of yours sincerely in Christ Jesus."

MEANS OF RELIGIOUS INSTRUCTION.
BY THE REV. DUNCAN MACFARLAN,
Minister of Renfrew.

IV. THE ANCIENT SYNAGOGUE.

THE Word Synagogue, which is properly Greek, as well as the Hebrew expression, of which the Greek is a translation, cannot perhaps be better turned into English, than by calling it, when applied to the building, the Meeting-House; and when applied to the assembly, the Meeting, or Congregation. Now, this term occurs, as formerly noticed, in the seventy-fourth Psalm, and which is applicable to an age preceding the captivity. But on the return of Israel to their own land, a general change seems to have taken place. The writings of the Old Testament were now collected and set forth by Ezra; and as the people had very much lost, both the language and religious habits cultivated in earlier times; and as they were now disposed to give themselves very fully | to the worship of the true God, it was found necessary to new model the general platform of religious worship and discipline. Something like the commencement of this may be observed in the eighth and ninth chapters of the book of Nehemiah. After ascertaining the genealogical descent of the people, they were found to amount to forty-two thousand three hundred and sixty, besides servants, of whom there were seven thousand three hundred and thirty-seven. And it is added, that "all the people gathered themselves together as one man, into the street that was before the water-gate; and they spake unto Ezra the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra brought the law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein, before the street that was before the water-gate, from the morning until mid-day, before the men and the women, and those that could understand; and the ears of all the people were at tentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. And Ezra opened the book in

:

the sight of all the people; for he was above the people; and when he opened it, all the people stood up; and Ezra blessed the Lord, the great God: and all the people answered, Amen, Amen, with lifting up their hands; and they bowed their heads, and worshipped the Lord with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbet hai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law and the people stood in their place. So they read in the book, in the law of God distinctly, and gave the sense, and caused them to understand the reading," (viii. 1—8.) The persons introduced here as officiating, were, First, Ezra, who was a priest and scribe, in which latter capacity he now acted; Secondly, thirteen other priests or chiefs of the people, who stood on his right and left hand, countenancing the duty, and lending it the support of their authority, and probably also, taking turn with him in reading, as the service was continued for six hours. Thirdly, a number of Levites, thirteen of whom are named. Ezra and his companions appear to have been surrounded by such of the people as understood the original Hebrew, (2, 3.) And they therefore required no translation; and hence the number of their instructors was limited. But the Levites spoken of in the seventh verse, had also "to cause the people to understand the law," and hence the unlimited addition made to the thirteen-" and the Levites." It is probable, or rather certain, that these must have been separated among a number of stations, for the accommodation of the people; and their duty was to translate and expound in the vernacular Chaldee, the meaning of the original. And it is further noticeable, that the order of service among these was, First, prayer, during which all the people stood up; and at the end of which, they responded, Amen, Amen, lifting up their hands, and bowing themselves to the ground, (5, 6.)

The effect of those exercises was greatly to melt the people, even to weeping, when they were comforted and instructed by Ezra and the Levites. And the day after, "the chief of the fathers of all the people, the priests and the Levites, gathered together unto Ezra the scribe, even to understand the words of the law," (13.) And on finding that the people ought to dwell in booths, during the feast of the seventh month, they issued a proclamation accordingly. And during the whole seven days of the feast, there was reading out of the book of the law, "day by day,” (18.) And again, on the 24th day of the month, that is, after the expiry of the feast, the people again assembled for fasting, confession, and prayer. And speaking of the Levites, it is said, "they stood up in their place, and read in the book of the law of the Lord their God, one-fourth part of the day; and another fourth part they confessed and worshipped the Lord their God,” (ix. 3.) And here again, the officiating ministers are divided into two bodies. First, there are eight who stood upon the stairs, (rather the scaffold or platform, on which Ezra stood before,) and referring to their confessions and supplications, it is said, "they cried with a loud voice unto the Lord their God," (4.) This was probably in Hebrew, and for the guidance of such as understood that language. Then there were other eight Levites, and it may be many more not named, who are not said to have been

on any platform, and who were probably spread among the people. And these called upon the people, saying, "Stand up and bless the Lord your God for ever and ever; and blessed be thy glorious name, which is exalted above all blessing and praise," &c. (4, 5.) This prayer occupies thirty-three verses, and was probably pronounced by the Levites in Chaldee, and responded to by the people.

These notices are the more important, that it is believed, that out of these beginnings, the forms of worship in the synagogue took their rise. And before taking leave, therefore, of these introductory scenes, it may be well to notice by what means it was proposed to maintain so many office-bearers. And this will sufficiently appear, from a circumstance noticed in the last chapter of the same book." And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah: and he had prepared for him a great chamber, where aforetime they laid the meat-offerings, the frankincense, and the vessels, and tithes of the corn, the new wine, and the oil, (which was commanded to be given to the Levites, and the singers, and the porters,) and the offerings of the priests." "And I perceived that the portions of the Levites had not been given them; for the Levites and the singers that did the work, were fled, every one to his field. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. Then brought all Judah the tithes of the corn, and the new wine, and the oil, unto the treasuries. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe; and of the Levites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful; and their office was to distribute unto their brethren," (4, 5, 10-13.) This passage shows that the Levites still retained possessions in land, (10.) It shows also, to whom the tithes were now, as well as in earlier times to be paid-to the priests, scribes, and Levites, the very parties who afterwards conducted the service of the synagogue, (13.) And it still farther shows, under whose management these were to be distributed. A band consisting of one from the priests, one from among the scribes, and one from among the other Levites, were appointed; and they had under them, as acting manager, another and separate individual, (13.)

It is also probable, that from this time, or soon after, the attention of the people began to be directed to scholastic studies, and that schools and colleges, as well as synagogues, began to be established. The original ark of the covenant was now no longer in the temple, as a witness between God and his people; the Divine glory no longer overshadowed the mercy-seat; the Urim and Thummim were now wanting; the sacred fire, which ever burned on the great altar, was now no more, its place being supplied with common fire; and though last not least, the spirit of prophecy had departed. In the language of an apostle, "the former covenant had now waxen old, and was now ready to vanish away. The more ordinary means of instruction were accordingly multiplied. Now, at least, Moses began to have "in every city them that preached him, being read in the synagogues every Sabbath-day." And we are told, that in Jerusalem alone, there were, about the time of

our Lord's ministry, not fewer than four hundred and eighty synagogues. Schools also, and colleges in connexion with these, were from time to time erected, And it is remarkable, how much the general character of these corresponded with that of the scholastic in stitutions which sprung up in the Christian church towards the middle ages. There seems, indeed, to be a very noticeable parallelism between the Jewish church subsequent to the withdrawal of the prophetic spirit, and the Christian church after the age of the Apostles. With the earlier progress of either, we are comparatively but little acquainted. But we know the result in both; and we have at least some of the elements out of which it was formed; and certain facts also to guide us in tracing their operation. Scholastic distinc tions and metaphysical quibbles, started up in the colleges of the one as well as of the other. The love of allegory took the place of sound exposition; and the say. ings of the elders or traditions, were in authority, even beyond the written word. To such an extent were these, and very minute criticism carried, in the schools of the Rabbies, that like weeds in a piece of worn-out and over-wrought soil, they are ever suggesting to the reader, the simple wish, that the soil of the Scriptures had just been let alone, and thus allowed to yield its even natural and spontaneous fruits. This was very much the state of Jewish learning in the days of our Saviour; and it will perhaps, from this be inferred, that we ought just to let it alone. But first, it is not respecting the spirit of the observances, that we are to inquire, but merely their outward form; and secondly, our object is not Jewish but Christian. It is not so properly our wish to know what the synagogue was, as how the Apostolical churches were originally constitut ed; and this because, as is universally admitted, they were first formed very much after the model of the synagogue; and with these views we shall now submit, under a series of heads, the leading features of the ancient synagogue.

I. When built.-It seems to have been observed as a general rule, that no synagogue could be built unless there were ten Batelnim-men of leisure. Lightfoot understands by these, men qualified to become officebearers, or at least to take part in conducting public worship. But this has been thought doubtful; and the only thing agreed upon is, that they must have been persons, so much at leisure, as to be able to attend all the ordinary meetings of the synagogue, and which took place on three days of the week. The statement of Maimonides is simply to this effect: "Every place where there are ten men of Israel, there it is requisite to build a house, whither they may resort to prayer at every time of prayer; and this place is called a synagogue: and the men of the city are to urge one another to build a synagogue, and to buy them a book of the law, prophets and hagiographa." We are also told, with regard to the necessity of at least ten being present, that "the Divine Majesty dwelleth not among fewer than ten ;" and that wherever this number could be assembled for purposes of worship, the Divine Being

In modern times, this rule is understood simply of men. "To constitute a congregation for the performance of public worship, requires, according to the decisions of the Rabbies, at least ten men, who have passed the thirteenth year of their age. In all places, in which this, or a larger number of Jews can be statedly assembled they procure a synagogue,"—ALLEN's Modern Judaism,