of what the jubilee trumpet had long before typified.

2. It was a year distinct from other periods, and complete in itself. For after every forty-ninth year, a jubilee year intervened between the Shemittah, or year of release, that then ended, and the beginning of the next that followed, So the gospel dispensation is distinguished from all others. A new era on earth began with it, and in heaven it is called, as the jubilee, the acceptable year of the Lord. Isa. 61. 2.

3. Many blessings, and privileges were reserved exclusively for the jubilee, so many prophets and righteous men desired to see and hear those things which the gospel trump now alone proclaims. Mat. 13. 17 v.

4. In the Jubilee the tidings were conveyed to the ear by means of sound. So on the day of pentecost, there was suddenly a sound from heaven, as a rushing mighty wind, Acts 2. 2. and Paul in Rom. 10. 18 v. speaking of the spread of the gospel, says, "their sound went into all the earth." David in 89th Psalm 15 v. pronounces a blessing upon the people that know "the joyful sound, "they shall walk O Lord in the light of thy countenance," and they cannot do this, but by faith which comes by hearing. Rom. 10. 17 v. 5. Isaiah 61: 1: 2. v. foretelling the wonderful deliverance which the Messiah would effect among slaves, and captives, alludes to the jubilee as a type of that great event, and in his prediction confounds them both together, using the same language used in Lev. 25th 10th "proclaim liberty,” &c. And our Lord, on reading the prophecy, says "this day is this scripture fulfilled in your ears," Luke 4, 21. Ezekiel 46, 17 v calls it "a year of liberty," (aphesioos) remission. The same Greek word, (aphesis) used by the 70 in the Septuagint to express the jubilee, is also used in the New Testament to express the remission of sins, the announcement of which being a cause of great joy to perishing sinners. Spiritual deliverance was included with temporal in the jubilee, (as it commenced on the day of atonement) in the same manner that natural and moral cuses were effected by Christ, at the same time, and on the same subject. "Take up thy bed, and walk," was equivalent to the saying, "thy sins be forgiven thee," Math. 9. 2--5. And Onesimus when freed from the bondage of sin, was no longer considered a servant, (doulon) but a beloved (adelphon) brother in the Lord. Phil. 16 v, also called in Col. 4. 9th "a faithful and beloved brother."

6. The blessings of the jubilee were freely and graciously bestowed, according to divine appointment. The poor insolvent servant was VOL. II:-SIG. 29

not required to advance the least thing, as a price for his liberty, his release was gratuitous. He came immediately from under a dispensation of legal servitude, into one of peculiar favor. So the gospel. proclaims to insolvent sinners, who have sold themselves to Satan, the free a and unmerited pardon of all their sins, through the atoning blood of Christ, Eph. 1. 7, who hath redeemed us from the curse of the law, and brought us under grace, Rom. 6. 14. The starving prodigal, with all his guilt and poverty, can return, and find a welcome home in his heavenly father's family, The jubilee, it seems. was particularly designed for those who had unfortunately squandered their liberty, and their inheritance; prefiguring the gospel which calls not the righteous but sinners to repentance, Math. 9. 13.

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7. The jubilee was a time of rejoicing in the social, and family cir cle. All those tender relations such as the conjugal, parental, and filial, which had for a time been severed, were then happily restored. Families flowed together under the parental roof to the sacred possessions of their fathers, with acclamations of joy and gratitude, at the arrival of a period fraught with so many benefits. But what was all this compared with the antitype, when strangers and foreigners are made fellow-citizens with the saints, and are kindly invited into the household of God, of whom the whole family in heaven and earth is named; and emancipated captives are brought into the church of the first-born to celebrate, with angels in heaven, the time of their gracious and marvelous redemption from sin, and death.

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3. The jubilee was a time of great plenty; there was more than a sufficiency of provision in store. In like manner abundant provisions are richly and freely made in the gospel for hungry souls. The Lord Jesus has procured every thing necessary for them, and the message has gone abroad "behold I have prepared my dinner, my oxen and my fatlings are killed, all things are ready." Mat. 22. 4. Come buy wine, and milk without money, and without price. Isa. 55, 1. 2. 9. In the jubilee no distinction was made between Jews and Gentiles,all were liberated together, as above proven; neither in age or sex. The servant who had served but one or two years was entitled to all the privileges of him who had served his forty-nine, clearly foreshowing the coming dispensation, in which the apostle Peter, under the consecrated roof of pious Cornelius, declared that God was no respecter of persons, "but in every nation he that feareth him,. and worketh righteousness is accepted with him." Acts 10. 34, 35. And the great apostle of the Gentiles confirms the same glorious truth, declaring that "there is no difference," Rom. 10, 12, and in all his

epistles. And as in the jubilee, so in the gospel, the young, the middle-aged, and the gray-headed sinner find deliverance equally provi-, ded for them through the divine Redeemer.

MR. EDITOR:

The following is the substance of a brief memoir. It was at first only designed for private use, but having come under the notice of others whose judgment was relied upon, and who themselves wished to have it in a more permanent form, it was judged advisable to have it inserted in your periodical. Accordingly it has been put in the present form, with that view, and if it serve but to show the abundant grace of God in plucking a brand from the fire, if others whether in youth or age be awakened to a sense of the importance of the things which belong to their eternal peace, then will our labor not be in vain and she "being dead may yet speak."

For the Evangelical Guardian,

ELEANOR was lively in her disposition and possessed a vigorous, an almost masculine intellect. She might be heard at almost any hour of the day with her clear voice singing her favorite airs, as she was engaged in different employments. These were not confined to internal household affairs; gardening, the collection and care of rare and beautiful plants occupied much of her attention and many of them yet attest her skill and taste in their selection and cultivation. She' was fond of books. Such was her eager thirst for knowledge that when the nature of her employment would permit she would place a book so that when her hands were employed, her eyes would be following the printed page and her work suffering no intermission except what was necessary to turn over the leaves. History, Biography, Poetry, Narrative and even it is believed Metaphysics all claimed her attention. Up to the time when the events we wish to make known took place, as appears from her own subsequent statement, the concerns of her soul had shared but little of her attention. She, indeed, committed and repeated with her accustomed promptness her catechism and such other exercises as were imposed, but they made lit tle or no impression upon her heart. As she afterwards said she often desired and prayed to be made a christian. But her desires and prayers excited probably by some casual circumstance, or more than usually solemn appeal from her pastor or father, passed away as the

morning cloud and as the early dew. Thus she lived until about the time she was 14 years of age. About this time she was taken with the Dysentary, which resisted all the remedies her physician could prescribe and in a short time began to assume a threatening aspect. Her father informed her of the dangerous nature of her disease and of the possibility of its fatal termination and reminded her of the importance of being prepared for death. She promptly informed him that she was not prepared to die, that she had often wished and prayed to be made a Christian, but that she believed her heart to be yet unchanged. The feelings of the parents at this announcement can only be appreciated by those who have realized them. To any person, especially to a christian, the spectacle of a fellow-sinner upon the borders of the grave, and yet in a state of enmity to God is one of peculiar solemnity and calculated to call forth the tenderest sympathies of our nature, But when that person is a beloved child, the feelings of such a person can better be imagined than described. As the dangerous symptoms continued and increased, frequent and importunate prayer was addressed to the throne of grace on her behalf. Her interest was excited, and she appeared anxious to be made a partaker in the atonement of Christ. She knew, she said that she was a sinner, but she had not such a sense of it as she deemed necessary before she should apply to the Savior, that it was the sick and they who were sensible of it alone who would apply to the physician. She had doubtless read in Tracts or books of the conversion of some which was accompanied with deep convictions and awful fears of the wrath of God for their sins, and supposed it necessary, in a real conversion. She also expressed fears of the willingness of Christ to receive her, To obviate these objections representations were made of the fullness and frankness of the offers of salvation in the Gospel; its promises and invitations to "come without money and without price" were presented to her view accompanied with such illustrations and remarks as might present the method of salvation, the nature of justifying faith and of regeneration, in a clear light. In the course of fre_ quent conversations upon the subject she said she had been trying to give herself to Christ Jesus, that she knew the importance of being prepared for death, but felt her heart to be hard and her mind in much darkness, and requested her father to pray at her bedside that her hard heart might be taken away and a new heart given her, and that the Holy Spirit might be given her to prepare her for her change. She lamented that she had not given attention to her souls salvation

On the morning of the Sabbath Sep. 8th, she inquired of her father if the physician had any hopes of her life. On being informed that he had but little, she replied "I have a desire to live that I may be better prepared for death; but if I thought I was prepared to die, I am willing to die now and leave this world of sin and sorrow;" she then requested her father again to pray that she might be prepared for her change. She sent a request to the pastor of the congregation with which the family are connected to visit her that evening. Through the day in conversation, she expressed a hope of her acceptance in the Savior on whom she said she had been trying to cast herself. As her medicines were of a narcotic nature she frequently became drowsy, and often tried to arouse herself saying "I want to wake up and think and pray about these things; and her whispers, audible only by applying the ear to her mouth, indicated that she was engaged in things of eternal moment. She called her younger sister and brother to her bedside, took each by the hand and bade them farewell, saying, "We sometimes quarrelled and disagreed, but be good and don't quarrel, Remember your Creator in the days of your youth, prepare for death while you have health, for a death-bed is not a good time to pre. pare for dying." In the afternoon, after the public services, her pastor visited her; with him she freely conversed and gave intelligent answers to his inquiries as to his preparation for her change, but lamented her hardness of heart and darkness of mind. He endeavored to encourage and strengthen her in her applications to the Savior, and concluded the interview by prayer specially on her behalf. By this conversation she seemed greatly encouraged.

About 11 o'clock the same night, those of the family who had retired were summoned to witness the closing scene. She was sensible and apparently in full possession of all her faculties. She was asked "Are you trying to rest your hope on the Lord Jesus?" She replied, "I hope so" and repeated Ps 31: 5.

"Into thy hands I do commit

My spirit, for thou art he

O thou, Jehovah, God of Truth,

That hast redeemed me."

She asked if she was dying. It was answered that it was thought $0. She said "Jesus I commit my soul to thee to dwell eternally under the shadow of thy wings and praise thee forever more" and then added "All the friends assembled here to-night farewell." She was asked if she had a desire to see a brother then absent at a considerable distance. Perceiving at a glance its impossibility she said "I cannɔ