sets forth the importance of the pulpit in a happy and not too forcible manner:

"The world can be evangelized only by the preaching of the gospel. By preaching, I mean the communication of truth by the word of mouth, in distinction from books or signs. The word translated preacher in the text, means originally a herald, or public crier. How shall they hear without some one to proclaim the truth. It is plain that the knowledge of the gospel must be communicated to men, either through the medium of writing, (or the language of signs,) or of speech; and I maintain that it can be effectually communicated only through the latter.

"Much is said in these days of the power of the press, in comparison with the gift of tongues enjoyed by the Apostles;-much that is true, and much that is extravagant. The press is indeed a mighty auxiliary in the cause of truth; but mainly among an enlightened, civilized people. The mere reading of the word of God, is often made effectual to the conversion of the soul in a Christian land, when the mind is necessarily in some degree enlightened and familiarized with truth; yet even here, how few come to the knowledge of the truth, who do not attend upon the preaching of the gospel. How could religion flourish in this Christian country, without the living ministers of the world? Take from these churches their pastors, (I magnify mine office,) demolish these pulpits, close these sanctuaries, and, though you have the Bible in your dwellings, though your minds are stored with truth and your shelves are stocked with divinity, the religion of the gospel would die out among you in another generation. And the reason of this is obvious. Most men are averse to contemplation. They will not investigate truth for themselves. Their attention must be called to it from without. But the printed volume requires the mind to arouse itself to attention, whilst the voice of the preacher calls up that attention, by an irresistible impulse. How much easier do men find it to hear a sermon, than to read an essay. There is music in the human voice. Its chords, when swept by the tide of holy emotion, give utterance to sounds that reach the soul. It is like

'The harp the monarch minstrel swept,

The king of men, the loved of Heaven, Which Music hallow'd while she wept

O'er tones her heart of hearts had given:

It soften'd men of iron mould;

It gave them virtues not their own:

No ear so dull, no soul so cold,

That felt not, fired not at the tone,

Till David's lyre grew mightier than his throne.'

"The words of sacred truth uttered in tones which the heart dictates will awaken kindred emotions in other minds. The words which on the printed page are lifeless, when spoken have a voice and soul; and even that which thrills us when we read it, makes often but a slight impression, compared with that produced on those who heard it. To these remarks, of course, there are exceptions. Yet so true is it as a general fact, that men prefer to hear rather than to read the gospel, that if the preacher were silenced, the Bible would be neglected even by the pious, and vital godliness speedily decay. Multitudes are now stimulated to read the gospel, simply by hearing it, who otherwise would live in ignorance of its blessed truths."

DIVERSITY OF GIFTS.

MINISTERS differ in their intellectual powers and accomplishments. Here, there is an Edwards or a Butler, trained to the most profound and discriminating research; there is a Hall or a Mason, the grandeur of whose conceptions throws the thoughts of common minds into the shade; and yonder, standing alone, I had almost said, in the world's entire history -is a Whitfield, who is familiar with the avenues of the heart, which others have not explored; who can raise a tempest in the bosom when he will, and quickly speak it into a calm; while a great multitude shine with inferior but indifferent degrees of lustre. There is a difference in their moral constitutions. The unshrinking boldness of Paul, the headstrong impetuosity of Peter, and winning gentleness of John, the docile spirit of Nathaniel, and every other variety of natural disposition, is continually exemplified in the Christian ministry. There is a difference in the amount of piety which they possess; some keeping the world under their feet, and having their conversation habitually in heaven, while others seem scarcely to rise to the ordinary level of Christian attainment. They are favoured also with different degrees of usefulness; and their usefulness flows in different channels. One exerts an influence in advancing the kingdom of Christ which is felt far and wide; while another, with feebler powers and less zeal and perseverance, would seem to labour to comparatively little purpose. One is directly instrumental of turning many to righteousness, and there are hundreds and even thousands who expect to heap

blessings upon him in heaven as the instrument of their salvation; while another exerts a more silent but scarcely less important influence, in vindicating the claims of Christianity, in moulding the character of the young, in guarding the general interest of the church. And to crown all, they differ in their ultimate reward. They that have been faithful in a few things will not lose their reward; but they that have turned many to righteousness, will shine as the brightness of the firmament.

Such is the variety which the great Head of the church permits—I may say, has ordained, in the Christian ministry. And the wisdom of this appointment, especially in regard to the different intellectual and moral constitutions of the ministry, has to perform its work upon every variety of character, and the influence which might be entirely lost upon one individual, might operate with mighty power on another. Hence I cannot think it is desirable that all ministers should try to force themselves into a conformity to any one particular standard; indeed, that seems to me to be doing violence to the Divine constitution. God requires, indeed, that all his ministers should preach the same great principle, but He has not required that they all should be of the temperament of Peter, or of John, or of Paul; he chooses to have his sons of thunder and his sons of consolation; and no one may say with the greater degree of favour. I have sometimes heard even ministers complain of their brethren as likely to accomplish little or no good by preaching, because, though they preached the truths of the gospel plainly, they preached them with less energy; or less apparent fervour than could be desired. But I would say in all such cases, you have no right to require the brick where God has not given the straw; and besides, the very mode of preaching which you desire, would doubtless be far less useful to many individuals than that which you object. Let a minister keep himself within those bounds of decorum which God's word and the dignity of his own office prescribe, and the more closely he follows the bent of his own mind, the better; he may not be a Paul or Apollos, a Chalmers or a Dwight; but he will be himself; and in that most natural of all characters he will be likely to do his Master's work in the best manner, and with the greatest success.

FRUITS OF A FAITHFUL MINISTRY.

MISS B was a young lady of beauty, fashion, and accomplishment. Being possessed of a large estate, she was able to gratify every desire of her heart, and to move continually in the midst of flattering admirers. She had for several years cherished the hope that she had passed from death unto life. But yet the hope she had did not purify her, nor did it check the vanity of her life and conversation. She loved the dance, the party, the gay promenade, the idle discourse of the drawing-room, and all the things which may be called the insignia of worldliness. Notwithstanding this, she still claimed the Christian name, and argued smartly for every vain delight she loved. She was so influential, by reason of her wealth and personal attractions, that few, if any, ever dared to deal honestly with her conscience.

While in this state, it so happened that a meeting for religious conversation was held at the house in which she lived. The Spirit of the Lord was there, and scores of anxious souls were assembled to be instructed in the way of life. This lady sat in the room not as one that needed anything, but as one that felt disposed to patronise the efforts that were being made to save souls. A minister of Christ was there, who was not wont to cover or hold back the truth through fear of man. He took his seat by the side of the lady above named. He knew her, and had often heard of the pride and worldliness which filled her heart. He asked her how it was with her soul; to which she replied that it was well. As the conversation proceeded, she was drawn out into a bold and argumentative defence of the most fashionable pleasures of sin. These, she said, did not interfere at all with her religious enjoyment. The man of God heard her for a season in patient silence, until she had finished; and then, because he felt it to be his duty, and not that he had much hope of opening her eyes to her true character, he said, " My friend, your religion is false, it will never take you to heaven." He then proceeded to tear away her refuges of lies, and expose her miserable condition as a self-deceived sinner. He left her, and passed on to others, not expect ing to hear from her again in this world.

A few weeks after she went to the house of this minister, and on meeting him burst into tears! She told him she had not seen a moment's comfort since she saw him in the meeting. She had

been led to see her sinfulness, and the vanity of her hopes; and she trusted that, on the day before this interview, she had indeed found her Saviour. The minister was broken down with emotion, and for a season nothing was heard in that room but sobs: it was indeed a Bochim. Then the lady said, "What can I do for God? I have money, how shall I use it?" She was directed to the various benevolent societies, and commended to God in prayer. From this time she became a praying, active, benevolent Christian. She finished her course in faith, and now rests from her labours.

MORAL.

1. Ministers have to do with the GROUNDS of the hope which men cherish; nor are they safe in counting all who profess piety as true believers, and not needing their admonitions. They should thrust the sword of the Spirit between the joints of the harness, and make it a discerner of the thoughts and intents of the heart.

2. Ministers should be afraid of no one. They are ambassadors of God, and should stand up boldly before the proudest, the richest, and the most influential. The bolder they are the more honour will God confer upon their labours.

3. We never know when the honest utterance of truth will take hold. We shrink through timidity a hundred times, where the heart is prepared for us, to one case in which we fail to do good, when we speak out boldly for God. Generally, the worst of men, and those who are regarded as most firmly fortified against religion, will be found vulnerable if we go forward when conscience bids us.

4. Finally, how awful the responsibility of holding back the truth for fear it will give offence, or do no good! The eye of sense would never discern a single opportunity. The eye of faith sees occasions everywhere. How many can we find who will say that they never withheld the truth through fear without subsequent regret; and that never yet, when they had spoken boldly in honour of God, did they review that act but with pleasure?

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Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins."

MINISTERIAL LEVITY,

If the Christian minister seeks not to aid his Master's cause, in all his conversation, but permits his speech to be tinc

tured with levity, and becomes a trifler in private life, what must be its natural effect upon himself? His character will lose that firmness and sobriety which are essential to his calling. His thoughts will too often be drawn from things heavenly, and fixed upon this earth. His zeal will become languid; and he who is a minister nowhere but in the pulpit will find that his own spirituality is decaying, and the spring of holy fruitfulness drying up in his soul. It is a law of our nature, that the frivolity which dwells upon the lip, passes by a natural transition to the head, and infects the heart. Where it exists, Christian graces must languish. On this point we will quote the dying testimony of one, who, though he ended his career at the early age of eighteen, had attained a ripeness in his spiritual character not often seen in one so young. It was addressed to a member of his

family: "There is nothing," said Wilberforce Richmond, "so opposed to religion to the mind of Christ-as levity and trifling. It will keep you back more than anything. Take my solemn warning, I speak from my own experience. You will never be a consistent Christian, and you will never grow in grace, if you indulge in habitual trifling conversation. It is not like the mind of Christ. Your temper is volatile, and Satan may use it as a snare to injure your soul. Piety and levity cannot long dwell in the same heart. One will destroy the other."

And how many there are, who, by watching the workings of their minds, might record a similar testimony! Life should not be with any a time to trifle. Its moments are fleeting too fast awayits hours are too rapidly hurrying unto the tomb. There is too much to be effected-too mighty a work to be done to admit of frivolity. It is indeed a fearful thing to live-to know that on this narrow span of time events are hanging of such momentous consequences - to feel that soon an eternity will burst upon us with its awful disclosures, and its changeless state. With us the night is passing away; the day, the unending day, is at hand. Not in vain, then, was that exhortation of the apostle, "Be ye sober." But if this is applicable to the private Christian, with what added emphasis does it appeal to the Christian minister! If Paul could write to the Church of the Ephesians, that "foolish talking and jesting are not convenient," does not the charge come with double power to him who stands between the

living and the dead, as the messenger of God to sinful and apostate man? Shall he, whose business is with eternity-the effect of whose labours will last long after the light of the sun has been quenchedshall he stoop to mingle in the idle raillery of those around him? Shall he not rather bear ever written on the tablet of his mind that confession of David: "There is not a word in my tongue, but lo, O Lord, thou knowest it altogether?" With what feelings can he pass from the midst of levity to join in the solemn duties of his profession? He may be summoned, while the half-uttered jest is yet upon his lips, to go forth and see the last hours of some one committed to his charge to stand by the dying sinner, when eternity is opening to his view, when his lips are quivering with a longforgotten prayer, and for the first time he asks, in the agony of his spirit, “What must I do to be saved?" Ör, it may be his lot to administer the comforts of our most holy faith to the departing Christian, and to aid him in gathering up the energies of his soul for the last stern conflict. Will his spirit be fitted for duties like these when he has just been mingling in the frivolity of the world? No; if the Christian minister seeks nothing beyond his own spirituality, and that frame of mind which shall fit him to deal with the souls of dying men, he will let his conversation be such as becometh the gospel of Christ.

HINTS TO A YOUNG MINISTER. "IN the whole course of your ministrations, let your mind be directed toward that department of labour to which it must always be mainly applied. Aim early, aim constantly to furnish yourself to become a preacher. Every thing you do, or leave undone, should have an influence on your usefulness as a preacher. Instruction from the pulpit is to be your great business. It is a part of a minister's duty, which holds the first place, and which may never be yielded to any other. No other contributes so much to his usefulness. Other duties he has. He must visit the sick and the dying. He must bind up the broken-hearted in the house of mourning. He must lift the consolatory and warning voice in the land of silence and amid the memorials of the dead. He must be watchful, too, how he neglects to cultivate those social affections whose cheerful and benignant influence the piety of the gospel elevates

and purifies, and which wind their way into the kindest sympathies of those he serves. But after all, he must remember that his great business is to prepare for the public service of the house of God. In no other ought he to be, and for no other does he need to be, so well furnished. Nothing may interfere with his duty of preparing for the sabbath. Next to actual immorality and the want of personal religion, there is no such defect in a minister's character as deficiency in his public instructions. I look upon the minister who neglects the wants of the whole body of his people, from a false regard to the wants of a single family, or a single individual, as criminally unfaithful to his high and holy trust. Judge ye whether it is more profitable to discourse, instructively, appropriately, tenderly, with a single family, or to discourse, instructively, appropriately, tenderly, with the assembled tribes of God's Israel? I would not have you to depreciate pastoral visitation. God forbid! But I would have you appreciate the paramount duties of the sanctuary. A minister should never leave the place of study and prayer, except for the performance of duties which do not interfere with his preparation for the pulpit. I have known men who devoted five days in the week to pastoral visitation, and satisfied their consciences with a single day's preparation for the sabbath. And I have heard their congregations exclaim, My leanness! My leanness! Wo unto me! And I have seen their once verdant, prolific field of labour becoming like the heath in the desert. Pastoral intercourse in the case of men whose gifts lie in that direction is good, and may be useful; but nothing can compensate for a feeble and ill-informed pulpit ministration.

DR. MASON'S RULE FOR SERMONIZING.

1. Go to the bottom of your subject, and think of everything that ought to be said upon it, and consider what points or parts of it, your hearers would be glad to have cleared up or most enlarged upon. To skim off only the surface, is to put off your audience with froth. The weightiest sentiments often lie at bottom; be at the pains, then, of diving deep to bring them up from thence. On the other hand,

2. Take care you do not torture your subject by aiming to exhaust it, Don't endeavour to say everything that can be said, but everything that ought to be said upon it. A preacher's excellence is seen, not so much in saying a great deal upon

4. Protract not your discourse to an undue length. The best sentiments will not be attended to, whilst your hearers are impatiently waiting and wishing for the conclusion. It were better to offend by the other extreme, provided your matter be solid, well-disposed, and well-digested. Better leave your audience longing than loathing.. Abstinence is less hurtful than repletion. I think Luther says in his Table-talk, that one necessary qualification of a preacher, is to know when to leave off.

ARGUMENTATIVE PREACHING. As a rule, we find that the ablest ministers of the gospel have been those who "applied their hearts to seek out wisdom and the reason of things." In reading the sermons of the elder Edwards, we stand in awe; for he speaks not as one who sings a pleasant song, but in the name of Him who says, "Preach the preaching that I bid thee." There is something in his discourses that presses us, crowds upon us, follows hard after us; and if we flee from it, it is close upon our footsteps; and there is no sense in our trying to escape it. It is the power of

God's word, shown to be God's word, identified as such, and therefore we cannot stay it in its onward urging. Overcome by his argument, we fall a prey at once to his appeal. His discussion interests us; we are at once surprised, then taken captive, and afterward borne along "whithersoever the Governor listeth." So was it with Paul. "He reasoned in the

synagogue every sabbath," and as he once "reasoned of righteousness, temperance, and judgment, Felix trembled." He was not afraid of abstruse preaching, nor of metaphysical preaching, but he uttered words hard to be understood and liable to be wrested by the unlearned and unstable; still he enforced them by such compressed ratiocination as to make his hearers feel, that in striving against him they were striving against God. The direct tendency of strong argument is, to transfer the reasoner's appeal from the sphere of his own opinions to the sphere of Divine inspiration; and he who braces himself against this appeal, strikes and presses against a brazen wall. Hence it is characteristic of every preacher who fortifies his words by giving the reason for them, to speak as with authority. "My words are not my own," he seems to declare, "but I have proved them; and you know them to be true. receiveth them receiveth not me alone, but Him who sent me. He that despiseth them poureth contempt not on me alone, but upon his own mind, and upon his Maker, and shall at last wonder and perish."

He that

MEMOIR OF MARY ANN COLLINS. THE subject of this brief sketch was born in London, June 1818. From her childhood she was most affectionate and obedient to her parents, studious of the word of God, and distinguished by considerable strength of understanding. So early as twelve years of age, she commenced her labour as a sabbath-school teacher, with the junior class of Fitzroy schools, Grafton-street, London, and for the five years that followed was persevering and assiduous in the performance of the duties she had thus assumed.. The child, says the Proverb, is the father of the man; and in her case she was now forming those habits and feelings which were to adorn her after-life with its fairest flowers and most golden fruits.

In 1835, her sphere of labour was changed; she became a teacher in the sabbath school then lately established in connection with Tottenham

court Chapel, and continued there a steadfast and most useful teacher to the very close of life. It was about this period that we date her conversion to God. She was wont to say herself that it was gradual, and that she could not fix any exact time. Awakened at first to consider seriously the concerns of her soul, and her danger as a sinner, by that mysterious visitation of Providence, the cholera, she was led to cry yet more earnestly after salvation under a sermon at that time preached by the Rev. James Parsons, from Ezek. xxi., 9th and part of 10th verses. It would seem, however, that she subsequently relapsed into a state of greater indifference; these early convictions wore away; the fear of death, and her hope of salvation became weak, so that the things that remained were ready to die. But this did not long continue; for being reproved by her now departed mother with Christian admonition, and Christian affection, she remembered from whence she was fallen,