therefore a REST to the people of God,-the English reader naturally concludes that the word REST is the same throughout the passage; but this is not so. The word REST throughout this chapter (excepting only in the 9th verse, which is, in fact, the key-stone to the whole argument) the word in the original is avaravois (anapausis) cessation from toil, turmoil, and disquietude-REST. It is the same word which our ever-blessed Redeemer uses in that address which sounds so sweetly and so tenderly in the ears of the oppressed and wasted with misery '-Come unto me, all ye that labour and are heavy-laden, and I will give you REST; and it is the same word which sounds with so awful an import in Rev. xiv. 11.—And they have no REST night or day, who worship the beast and his image ; and whosoever receiveth the mark of his name.

But the REST which St. Paul (Heb. iv. 9.) logically proves to remain to the people of God is something more than an anapausis. The word here used occurs but this once in the New Testament. It indeed signifies all that anapausis does, but it embraces a much wider signification. It is caßßatioμos (sabbatismos) a Sabbatism; that blessed REST of which the earthly Sabbath (precious privilege!) is a faint and imperfect fore-shadowing. This most important view of this passage opens a sweet field for meditation and reflection-a vein of fine gold' which I will not cause to grow dim,' by unnecessary comment. But I must venture humbly and with diffidence to suggest that this passage offers a striking corroboration to the Jewish tradition, that the seventh millennium (or period of a thousand years) of the world's duration is to be the season of the accomplishment of the glorious promises to the church.

Οικητηριον.

The next passage to which I would call attention is of an opposite description: it is one where the same Greek word is represented by different English words.

St. Paul, in the second epistle to the Corinthians, v. 2, looking forward in strong faith to the glorious period of the resurrection of the saints, says, For in this we groan; earnestly desiring to be clothed upon with our HOUSE which is from heaven. And St. Jude, in the 6th verse of his epistle, speaks of the angels who kept not their first estate, (or principality) but left their

HABITATION.

Now the connexion between these two passages is by no means apparent in our translation, but in the Greek we find that "HOUSE and 66 HABITATION" are the representatives of the word ounTMηpiov, (viketerion,) which no where else occurs in the New Testament. It must be observed, moreover, that "the earthly house of this tabernacle," spoken of by St. Paul (2 Cor. v. 1), immediately preceding the verse already quoted, is okia (literally home), not only, as in the second verse.

I do not presume to draw any conclusion from these two remarkable passages, further than to express my opinion that the future resurrection-state or home, unto which St. Paul so earnestly desired and groaned to attain (compare Phil. iii. 11), is to be a similar state to that from which certain angels fell, which is confirmed by our Lord (Luke xx. 36), who there says, speaking of those “which shall be accounted worthy to obtain that world and the resurrection from the dead,” says that they cannot “die any more: for they are

equal unto the angels; and are the children of God, being the children of the resurrection. (See also Mark xii. 25. and 1 Cor. vi. 3.)

The analogies in the preceding passages I have not before seen noticed. The word on which I am now going to offer a few remarks has been often commented on, and its true meaning pointed out; but that meaning is so important that I cannot pass over this opportunity of alluding to the word.

“Avwdev Again, or from above.” ·

John iii. 3. Except a man be born again, he cannot see the kingdom of God. It will probably be known to most of your readers that the word again is in the original Avweev (anóthen), the primary signification of which is "from above," and is thus translated in the 31st verse of the same chapter-O avweev epxoμevos, He that cometh from above is above all; and again, He that cometh from heaven is above all.

But avweev is also an adverb of time, signifying from the first, or beginning, and thus we are told that they who will enter into the kingdom of God were "chosen in him before the foundation of the world.” (Eph. i. 4.) Compare also Rev. xx. 15. with Rev. xvii. 8.

The third signification which may be given to avalev is that of the authorized version-again.

To meditate upon this passage, however, with profit and edification, we should allow our minds to embrace the three significations-Except a man be born again, from above, and by the sovereign power and electing mercy of God, he cannot enter into the kingdom-he cannot even see it.

ON SUNDAY SCHOOL TEACHING.

MAY the new year, recently ushered in, have brought with it an increased interest in behalf of the children of our land. How many young ladies are there whose talents and piety (consecrated to the glory of God) might be usefully employed (on that portion of the Lord's day not engaged in the public services of the day) in teaching in Sunday schools already established, and making efforts to establish them where there are none. Oh! my dear young friends, as a Sunday school teacher, I ask, will you not help forward this blessed, this important work? Will you not do what you can to sow good seed, while the enemy is so busy sowing tares? Popery is on the increase. Infidelity is on the increase. Shall we sit still and do nothing. Let me entreat those who have hitherto done nothing to further this work, to ask themselves one question, (if professing to follow Christ), Why am I not a Sunday school teacher? And if it should please God to make this humble appeal a means of stirring up any one to join themselves to the ranks of those who are labouring amongst the young, to Him be all the glory who has said, "Suffer the little children to come unto me;" "My word shall not return unto me void."

A LOVER OF BABES.

EXTRACT

FROM THE THIRD ADDRESS OF THE HERTS REFORMATION AND PROTESTANT ASSOCIATION.

LET us be assured of the certain triumph of the gospel of Christ over all its enemies; this will animate us to intercessory prayer. It is predicted of our Lord, "He shall not fail nor be discouraged till he have set judgment in the earth, and the isles shall wait for his law." Every changing scene of Providence, all the subtle schemes and politics of men, all the stubbornness of evil, all the temporary triumphs of his enemies, only prepare the way for the wider, deeper, fuller, and everlasting triumph of Christ our Lord over every Antichrist opposing his truth and grace, and all his purposes of love to man. In the assured conviction of this we are taught by our Lord to direct our first and chief prayers for this glorious issue, "Hallowed be thy name; thy kingdom come, thy will be done on earth as it is in heaven."

It may further quicken us more largely and fully to unite in fervent prayer, to remember that the Papists have formed a Society to pray for the conversion of England to Popery. They profess to feel that prayer is the mightiest engine for working on the human mind, and they are putting this engine to work in their way, by addresses to the saints, and by idolatrous masses. Let their zeal, not according to knowledge, stir us up with scriptural wisdom and enlarged love, fervently to pray to the