him; but God knew what would suit, and when He applies the Truth it is efficacious." This young man afterwards consented to take the command of the Missionary ship "Duff." Thankful must the young preacher have felt that in his momentary fear and embarrassment, he kept back nothing that was profitable," and that he had not shunned to declare all the counsel of God."

IV.

Do we sufficiently value the belief that we were called to the ministry? Have we faith in our vocation ?—A praying man will be divinely guided in the loftiest and humblest affairs of life. Paul was "called to be an apostle," and also to be a tent-maker. How precious is the privilege of believing that we have not mistaken our right ministries! We declared on the day of our ordination that we were moved by the Holy Ghost to become preachers of righteousness. Do we still adhere to that belief? Let us then not cast away our "confidence which hath great recompense of reward.'

In the hours of depression is it nothing to feel assured that we did not enter into our office that we might "eat a piece of bread?"-that we did not commence our ministrations without first asking for a commission"Here am I, Lord, send me?" If in any part of our ministerial history clouds gather and darken, and we tremblingly cry, "If the Lord be with us why then is all this befallen us?" how re-assuring is the divine communication, "go in this thy might; have not I sent thee?"

Are we not further comforted by the confidence that if the Lord

"

Jesus has made us ministers and witnesses, He will tell us where and how we are to work? "The Chief Shepherd" will tell us not only to "feed the flock of God," but which of the "lambs," or which of the sheep" we are to superintend; which is the mountain or valley where we are to watch the flock. "The Lord of the harvest" will not only hire the labourers, and give each his sickle, but mark out those parts of the harvest-field each man is to reap. Dropping the figure, the choice of a pastorate is not a matter of chance, but under the direction of Him who appoints the bounds of our habitation. The first preachers regulated their labours by this precious truth. After Paul "had seen the vision, immediately we endeavoured," says his fellow labourer Luke, "to go into Macedonia, assuredly gathering that the Lord had called us to preach the gospel unto them." The duration also of his ministry in different cities, and his departure for other districts were determined by his conscientious observance of the Divine will. He is directed to Corinth, where Christ says to him in a vision, "I have much people in this city;" "And he continued there a year and six months, teaching the Word of God among them;" and then, "having no more place in these parts,"-Christ having no more work for him, in the great capital and its outlying districts-he departs to another field of labour.

In ministerial "settlements" or "removals" the mind may for a season be perplexed in ascertaining the path of duty-the judgment and inclination may both be wrong whilst the motive may be right. Even Paul and his companions" assayed to go

into Bithynia; but the Spirit suffered them not." Why the doors of certain churches may have been closed against ministers could not be told at the time, but the after visit of some "men of Macedonia," saying, 66 come over and help us," has disclosed the reason. How comforting would it be when the wish to preach the Word of God in a certain city is not realized, to feel that there is an overruling Providence, and that for some gracious purpose we forbidden of the Holy Ghost to preach the Word" there. How refreshing is it to think of Him that hath the key of David, "that openeth and no man shutteth," who says to the faithful servant "I know thy works; behold I have set before thee an open door and no man can shut it."

are

All the

consolations and conflicts, and will be so till I arrive at the world of spirits." Says Halyburton, "Ministers for the most part are more shaken about the truths of religion and the foundations than about their state; people more about their state than about the truths of religion." "It seems to me," writes Payson, "that those who die young, like Brainerd and Martyn, know almost nothing of the difficulty of persevering in the Christian race. My trials increase every year. atheistical, deistical, and heretical objections which I meet with in books are childish babblings compared with those which Satan suggests, and which he urges upon the mind with a force which seems irresistible, yet I am obliged to write sermons and to preach when these objections beat upon me like a whirlwind and almost distract me." It has been said that "nothing is ever really believed until it is doubted." Still, honest doubters will not make a boast of doubts, nor willingly nurse them as bosom friends.

How can we best strengthen our faith and preserve the mind from doubting? Our reply is, Cultivate that devotional spirit which, owing to our unwatchfulness, may be deadened, not only by intercourse with the world, but by our very familiarity with sacred things, and by official routine. The critical reading of God's Word, in the absence of this devout temper, will often raise up more doubts than it will allay. The intellect, without the heart, will never prove an interpreter of "the things of the Spirit." But how shall the devotional spirit be secured? It is the world-spirit, including pride and vainglory, that will ever make faith difficult. "How can ye believe which receive honour one

of another?" The faith that removes mountains can only be sustained by prayer, and by abstinence from every thing that would unfit the mind for close communion with God. "This kind goeth not out but by prayer and fasting." Well would it be if all pastors could imitate a late honoured father* in the ministry, who having finished his pulpit preparations early, employed the Saturday evening in devotional reading and prayer. By thus learning to feel out the truth he better thought it out, and far better spoke it out from the pulpit. Thus he tuned the strings of that harp which on the returning Sabbath sent forth such melodious sounds.

There is, however, a hindrance to belief in an opposite direction. We have to beware of a religion which is all feeling-or that makes the inward life the sole interpreter of truth-the ultimate authoritythe foundation of comfort-a religion that relies more on a revelation within the soul than a revelation written in the Word of God-a religion which is without a fixed standard of faith, or an immovable foundation. "Faith cometh by hearing, and hearing by the Word of God," and this faith must rest entirely upon that Word, and be invigorated by the study of it. "These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name." The following extract from a letter addressed by a late gifted clergyman to one who had received "a life shock," will illustrate our meaning. "Then the man whose faith rested on outward authority and not on inward life, will find it give way; the au

* The Rev. John Angell James.

thority of the Church, or merely the authority of a document proved by miracles, and backed by prophecy: the soul-conscious life hereafterGod-will be an awful desolate perhaps. Well! in such moments you doubt all-whether Christianity be true, whether Christ was man or God, or a beautiful fable. You ask bitterly, like Pontius Pilate, 'What is Truth!' In such an hour what remains ? I reply, obedience." The entire passage reveals too much onesidedness to secure restoration to belief, and would farther "unfix the soul from all its old moorings, and leave it drifting." We affirm that faith must rest on "the outward authority of a document proved by miracles and backed by prophecy," rather than "on inward life."

The Apostle Paul, alluding to David, says with delight, "We having the same spirit of faith." We enter into the Apostle's feelings, and rejoice that we have the same "shield of faith" which was handled by prophets and apostles, martyrs and confessors, and by our Nonconformist forefathers, whose works shall be the imperishable glory of our "Memorial Hall,"-a hall which shall stand as another monumental pillar to commemorate the triumphs of Christian faith.

With subdued feelings we turn to those pages of our "Year Book" which contain the memorials of pastors who rest from their labours. We care not so much to read the epitaphs which friends' hands may have engraven, as to listen to the last whispers of men who, when reviewing their lives, bid us "hear the conclusion of the whole matter." The public record of such dying sayings requires, it must be confessed, much prudence;

no stranger ought to lift the latch and enter, unbidden, the door of the good man's chamber; much less to proclaim outside, sayings which were attered in secret and intended only for the family. Yet there are weighty utterances that were designed to be the last testimonies to the truth-legacies to the Church at large. Ought we to lose these priceless revelations and counsels of saints standing on an eminence we have not reached-an eminence whence "both worlds at once they view?' Let us refresh our faith by calling to remembrance some of these dying thoughts.-John Ely says, when reminded of his usefulness, "I look within' at motives and I find that all is defective-all needs the cleansing blood of Christ." Winter Hamilton is asked, "Do you hold all your great principles clear and firm to the last ?" and he replies with lighted-up eye, "Oh yes, my principles; if those principles fail every thing fails. I have always relied on principle." Pye Smith says, "I am nothing but Christ is all." William Jay-"Oh for a grateful heart! I have made some little stir in life, but now I am nothing. God seems to be saying, 'I can do without you.'" Ingram Cobbin-"I have not a doubt." William Rooker, reviewing a ministry of nearly sixty years,exclaims, "How I wish our young ministers knew at the outset of life how solemn and awful a thing it is to be a minister of Christ, a steward for Christ. Ministers little know, they can have no idea, until they stand on the threshold of eternity with their commission in their hand just ready to give it up, what that gospel is or how awful is their trust." Benjamin Parsons tells a friend, "My head is

reposing very sweetly on three pillows -Infinite Power, Infinite Love, and Infinite Wisdom." Spedding Curwen says, "I have been realizing death. I thought I drew so near to the veil that it was lifted up; but when I saw the Saviour's glory I felt my own unlikeness to it, and I covered my face with my hands and fell back. I come not as a minister but as a sinner saved by grace." John Angell James-"Now it (depression) is all gone. I am perfectly peaceful, nay happy, and I am sure that other prayers beside my own are being answered for me." Joseph Sortain-"I never felt the fellowship of my Saviour's sufferings as since. these last afflictions, and especially my loss of sight; and I feel constrained to give my people this my experience in deep affliction." James Sherman

"It is very dark. I have no light.” At another time-"It is all right. All is bright. There are no clouds." Josiah Redford-"I have great anticipations. I want to see and know. I shall die no more." Henry Townley

"I am full of happiness to the brim." John Leifchild-" Not one wavering feeling have I ever known as to that firm foundation, the Cross and sacrifice of Christ. How I shall shout His praises to the assembled hosts.". "These all died in faith." Surely

"Heaven waits not the last moment;
owns her friends

On this side death, and points
them out to view."

In this address neither soundness of doctrine nor genuineness of faith has been questioned. Thank God, we can speak of the great Foundation Truths as those things which are most surely believed among us." Yet would we more "know the certainty