of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the Spirit be rather glorious?" The former office, as the apostle testifies, had, and still has, its own peculiar glory and brightness. The office of that man is unquestionably glorious who goes forth in God's name, and cries with all the holy earnestness of Sinai: "Thou shalt," and, "Thou shalt not;" and makes known to a guilty world the fact that God has kindled a devouring fire for "every one who continueth not in all things which are written in the book of the law to do them." Yes, undoubtedly, that man's office is honourable, that man's employment is glorious, although its glory is as the brightness of lightning. But prevailed? On whom lies the guilt of having taken from the people Christ crucified, and of having intoxicated them with the deadly poison of a false philosophy, at variance with the Word of God? It is impossible to conceal it the blame rests with the ministers. It was the professors, indeed, that supplied the ammunition; but the pieces of shot respectively which, with crushing violence, have fallen upon Jerusalem, and shaken the temple of truth, have been discharged by the priests themselves of the temple. They were the channels through which the dark system of Neology first became popular, till it descended even to the plough and to the weaver's loom. Ah! how many noxious weeds may spring even from one minister, if he be the devil's apostle, or have in him the spirit of error! By word and behaviour he may destroy an entire generation that had been morally and religiously trained, if he be himself a servant of the powers of darkness. If the minister be a man who is guided by party spirit and a factious temper, what dissensions and distractions may be created in a congregation! And will he not, if he knows not how to "divide the word of truth," be the means of leading foolish wanderers astray, instead of guiding them, as their spiritual teacher, in the ways of truth and righ-powerful, all-cleansing, all-satisfying. A Gospel ' teousness? Evil example is ruinous even in the common affairs of life. But, again, what a blessing a minister may be, if he is a man after God's own heart! Will not streams of living water, in such a case, refresh the surrounding neighbourhood? will not peace and joy follow his steps? and, by God's grace, through his instrumentality, will not new life arise from the dreary waste of death? As much darkness and soul-destroying error have gone abroad into the world from this platform-I mean the pulpit--so might there be poured down from it light which would gladden men's hearts, even that light which leads to life everlasting. I remember a famous and well known [Roman] Catholic once saying to me: "So long as you do not thrust your babbling-box" he meant the pulpit-"into a corner, you Protestants can do nothing." Yes, I would say, so long as there is nothing in the heart-which was his meaning-we can indeed do nothing; and on that account our enemies rejoice. Suffer me, then, to point out to you the important work which is before us this day. In truth, we cannot set this forth too plainly; for it is nothing less than our decision with regard to the manner of man that shall come amongst us. Apply yourselves, therefore, to this great work calmly, and in dependence upon God; and I would again say, Pray-supplicate --implore. About what would we be engaged? You know it is our object to have an office filled; but what office? Consider well what Paul has said of it in his Second Epistle to the Corinhians: "Who also hath made us able ministers forget not that the bell of grace is sounding over our heads. We are in search of a man for that office whose glory is unequalled, because it is an office which cries to the sinner: "Behold your God !"--which carries the trembling, terrified one, to Zion, to the blood of the Lamb-which can speak of the grace that is all minister is no taskmaster-no jailer; it is his province to diffuse around a blessed joy that is full of love. Having thus considered the objeet that has brought us together, we would ask who II. What are our wishes? These, I think, must be apparent to all, as in harmony with those of the venerable assembly to which our text introduces us. The pillars of the Church, there referred to, desired specially a man had companied with them," who abode with them, and whose voice was heard in the midst of them. Now, it is such a man that we desire -one built on the foundation of the prophets and apostles, filled with their wisdom, compre hending their mysteries. Is not this the thing that is most essential, and about which we are chiefly anxious? Were we in search of a teacher for a Jewish synagogue, would we not desire a man the roughly acquainted with the Talmud? Were it for a pagoda, an eloquent Heathen would best suit us. Were it for a lecture-room, where only moral obligations and duties were pointed out, then the man we should be desirous of having need know nothing of Jesus and his apostles. Were it for a theatre, then would the most finished acter suit us best. Were it for a school of philosophy, what would one be to us who was learned in the wisdom of the fishermen and publicans of Galilee! Were it for an academy of science, would not our wish be to have a man of learning? Were it for a chapel of devotion, such as many in these times desire, it would be necessary to think of a man who knows how to divest the Lord Jesus Christ A CONGREGATION'S OBJECT, WISHES, AND HOPES, &c. of all his glory, so that nothing remains but a mere handful of personal virtue, to be exhibited to the people as a pattern which they are in no wise inclined to follow. Did we desire a Babel, then we should stand in need of a multitude to constitute this Babel. But I may well say Anathema maranatha of those who would thus designate a Church, in which God causes his pure and unsullied Gospel to be proclaimed, and in which the Spirit bears witness with signs, and power, and living wonders. Still, did we desire a Babel, then a priest of Baal behoved to be procured, of whom we should in vain ask counsel in perplexity. But it is not so. We would give a new shepherd to a Christian community-to a portion of the Church of Christ; and, in so doing, we know well what sort of man you desire-a man one in heart and soul with the apostles. The disciples at Jerusalem were not satisfied with a mere yes-sayer, or assenter to anything, nor with a man of cold orthodoxy, having neither experience, spirit, nor life. The man they wished for was one who had been with them all the time that the Lord Jesus Christ went in and out among them; and herein do our desires coincide. The man on whom we fix must not be one who knows his calling only from hearsay. He must be able to say, in a certain sense, with John: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." In his own walk and life he must exhibit to us the footsteps of the Lord Jesus. He must preach from the house-tops what Jesus has whispered in his ear in the closet. He must be able to tell of visits with which the Holy One has honoured him; and what he tells of God's dealings and gracious sufficiency must not be gathered from books and foreign treasures, but from his own experience. The disciples at Jerusalem desired a man who had been with the Lord Jesus since the baptism of John until the day when he ascended into heaven. We desire nothing less. He who passes sentence on the blasphemer must be no novice, but a herald well proved and tried. He must be a man deeply and fundamentally initiated in the secret of Christ's life-a man on whose heart is deeply engraven the testimony of the Father at the baptism of Jesus: "This is my beloved Son, in whom I am well pleased "- --a man to whom the Holy Spirit has given the key of the treasure of Christ's doctrine-a man who, with lively faith, can forget his own and his brother's nakedness in Christ's obedience-a man who knows how to divide aright Law from Gospel-a man who presses into the sanctuary by the sinner's way, even the blood-bought way of a crucified Saviour-a man who is at home, and in his own 603 element, with Christ dead, buried, and ascended into heaven; yea, a man like unto him whom they at Jerusalem desired-who might be a witness, not merely of the birth, sufferings, and death of Christ, but also of his glorious resurrection-who has been made a partaker of the life of that living One, and has received his resurrection greeting, "Peace be unto thee"who has felt him breathe on his soul these words, "Receive the Holy Spirit"-who, in the act of being instructed day by day, has been wont to hold a living communion with that living One. O how heartily will not such a shepherd as this be greeted by us! If the lot fall upon one corresponding to these demands, then praise the Lord. With these qualifications, whatever else may be awanting, the main point is gained. Nevertheless, minor points are not altogether without importance. Why should we conceal that there are many things to be desired besides what is of the greatest moment? Were we to give expression to these, the following would have a place. It is of importance that our minister be well grounded in theology and general knowledge. The rising generation learn much, read much, and know, or will one day know, much. Would not the fact that the rising generation equalled, or, it might be, surpassed their minister in many branches of knowledge, be itself sufficient, humanly speaking, to weaken the efficacy of his ministry! And there are in this congregation not a few, so to speak, who, on account of their acquirements and learning, may lay claim to a well qualified preacher. Above all, error is ever increasing, and the attacks of the enemy are becoming more and more subtle. So, sharpness of perception cannot fail to be of advantage to our minister, that he may not only discover the adversary, but that he may promptly and speedily disarm him. We would, therefore, have him to be "strong in the Lord." He must be a man who, by his entire walk and conversation, proves his cause to be that of truth. Many and diverse winds are blowing. Woe, then, to the weak-minded man! How soon will not he be cast down! Oftentimes do these minds veer about. A preacher, therefore, who is nothing but a cock on the church-spire, must be ever turning. The man whom we choose must not be too susceptible, as if born only for the honey of popularity. His sufficiency must be in his God. Not unfrequently is the cry of "Crucify him, crucify him” as close upon the hosanna, as it was of old amongst the Jews at Jerusalem. He who, like his Master, is so little elevated by the hosanna that the cry of "Crucify him, crucify him," cannot shame him, is the man for us. Our minister must not be too tenderly strung-too sensitive. A constitution such as this will not suit our climate. We have amongst us hands like unto the hands of Esau. I speak not this to our praise. Our fame is not always unsullied. Where, therefore, there are so many different characters op posed to one another, it is impossible to escape opposition from one party or another. I would only desire to proclaim from afar, as did Paul to Timothy: "Thou, therefore, my son, be strong in the grace that is in Christ Jesus; thou, therefore, endure hardness, as a good soldier of Jesus Christ." And if we may still desire more, is it not that our minister may, if I may so speak, blow his own trumpet in such a way that our preaching choir may be perfectly harmonious. United in doctrine, we might exhibit in our practice that variety which is not incompatible with union. And had we room for one wish more, would it not be that our new brother may be animated with that same love, and walk with us in that same bond of peace, which, God be praised, has united us three as one man? But it is enough that God knows what we desire. Into his bosom we would pour out our wishes. He is rich in grace; he will hear us. III. What do we hope for? This is the last point of which we would treat. Now, for what do we hope? Nothing less than that we may obtain a man according to our wishes. Yes, we say with Peter in our text: "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, must one be ordained to be a witness with us of his resurrection." "Must!" why "must?" Wherein consists this necessity? I will show you. Away with the idea that this "must" implies that he whom we choose must come. This would be proud, arrogant. We would choose with humility. We boast not as if we had this world's goods to offer. We promise him no mountains of gold; but prefer to show him plainly the mountains and valleys through which, if he rightly discharge his duty, he must take his daily walk, proclaiming the Gospel of peace. We do not promise him peaceful days. Although he be one of four, he can have no holiday rest. We will not exhibit pleasant arbours, whereby to allure him: he might afterwards complain of our having deceived him; for what he took to be arbours he might find to be tents of war, Let us not boast too highly of the number of Christians amongst us, as an allurement to the flesh; let us not boast that the office of a preacher will always amongst us be treated with the utmost respect. The character, not the office, of a preacher must decide all. Let God be praised for all that we can boast of; and away with all selfishness. But although we have done away with this idea of compulsion, still, in a certain sense, it remains. So one of these men must come among us. Now, where is the necessity, or on what does it rest? Does it not rest on our congregation, whose earnest and powerful voice demands an evangelist—a herald bearing the standard of the cross? Does it not rest on the position in which God stands towards this flock? And has he not gloriously revealed himself to its shepherds and guardians? Does it not rest on the fact, that we are assembled here in order that we may choose a minister? And is not this a new seal and pledge of the grace and love of our Lord? and is it not a sure guarantee that he will give us a shepherd after his own heart -a man who will not fail to make known to us his truth and mercy? Yes, he will give us a man who shall make us glad. But O who will that man be? We are met together that we may, in this solemn hour, implore light from on high. The gates of heaven are opening. The Almighty's decree will be unveiled. Lord, searcher of hearts, show us whom thou hast chosen! Yes, He is ready to show us; and whomsoever he grants to us, with that man we will be satisfied. I am full of good courage and of joyful confidence, and have no hesitation in calling to you in prophetic voice, with Joel the seer of God: "Rejoice, ye children of Zion, and be joyful in the Lord; for he sendeth you a teacher of righteousness." Amen. THE GERMAN EMIGRANT. IT was once my privilege to have connected with my charge a pious old man-a subject of the great revival America some forty years ago. He loved to converse that was experienced in the Western Churches of on the subject of experimental religion. He had a happy method, also, of illustrating topics of this nature by incidents belonging to the days of his boy hood, and the early settlement of the Churches in the West. I have heard him relate many things concerning the ways of God, which, if written out, might be interesting and profitable to the present generation. The following was one of the remarkable stories which he told. He said— In the days of my boyhood, it was the custom of the people here, in the West, to live in log cabins. spend the night with any of his parishioners, it was Our minister was an old man, and when he came to his habit to ask the privilege of lying down at an early hour. When in bed, he would say to the younger members of the family, "Come, my children, gather round my bed. I am now ready to talk to! you." He would then commence with us on the and tell us interesting stories, designed to illustrate subject of religion, in the most affectionate manner, some important truth. While thus reclining one night, he gave us the following narrative: I was appointed one spring to attend a meeting of the General Assembly. Travelling one day through the mountains, on my way to Philadelphia, I passed by a smith's shop, at the door of which I noticed man who eyed me very closely. I had not travelle far from the shop when I heard a horse galloping ap behind me, and turning in my saddle, I discovered that the rider was the same individual who had scr tinized me. When he came opposite my horse, with out any ceremony, he said, "Be you a preacher stranger, for such I discovered him to be, "I be so Yes, I replied, I am. Then," said the German clad to see you. I been long wanting to see a preacher. I hear there be preachers out at Pittsburgh, and !! had a mind to go and see one; but now the Lord as sent me a preacher. You must go home mit (with) me, and talk mit me. I lives just over the hill dare I keeps you and your horse well, and wont charg view the wildness of the region in which I was thi You must come wont you?" Taking inte accosted, I hesitated a little about the course I shot you. THE GERMAN EMIGRANT. pursue; but the day being far spent, the man's countenance being honest, his whole manner seemingly sincere, and remembering his language, "The Lord has sent me a preacher," I turned and went with him. After reaching his house, he gave me the following account of himself, in simple broken English:-"I be born and raised here," said he, "in dese mountains, and for a long time I lives like de Ingens (Indians). I fights, I swears, and I gets trunk. I never reads the Bible. I never prays, and I never dinks (thinks) any ding good. I hears dare was a hell, out I don't care for it. On Sunday me and my bruders would go hunt deers, and turkeys, and coons. I was living in dis way, when one Sunday night we went out to hunt. We did not hunt long before we saw a coon. It was on a very high tree; we had no gun mit us to shoot him, so I climbed up de tree to shake him down. I could climb almost so good as de coon, and soon got on the lumb (branch) where he was, I gave de limb one shake; but just so soon as you could dink, it broke! and down, down I comes. I cried, Lord, have mercy on me; and so soon as I did dat, I catch a limb mit my hands. Dare I hung, high up on de tree, and no limbs under me. tried to get up on de limb I held mit, and saw hell under me. I felt, if I let go, I would never stop till I would go right down to hell. I prayed, Lord, have mercy on me; and he helped me to get up on de limb I held mit my hands. I came down from the tree, and just so soon as I come down I fell on de ground, and had no strength. My bruders helped me home; but I could not sleep dat night. Oh! I had such ugly thoughts! I thought, what if dat limb which I cought mit my hands had broke! de devil would now have me, and I would be burning in hell. I got up in de morning and went to work, but it was not mit me as it used to be. I could not laugh and swear any more. Oh! I had such a load here (pointing to his breast). My bruders thought I was sick, and I was sick too; but dey did not know it was my sins made me sick. I felt now I was a sinner30mething in my breast did not go away; but what could I do? I had never prayed except when hanging on de limb of de tree." had no Bible; I had never heard a preacher; I thought I must get on my horse, and go out to Pittsburgh and see a preacher; but I could not well leave home. I got a Bible, I thought now I will see what I must do to have my sins forgiven, and de load taken from my breast; I open de Bible, and read it much, but it only make my load heavier. Oh! it make me feel so bad; I see nothing in de Bible for me, but hell and destruction. It said, de wicked are turned into hell-dat dare is no peace to de wicked; and I know I was wicked. It just pour its curses right on my head. Oh! I was now so Iniserable, I thought if de Bible won't make me happy, what will I do? I go now and wander in de woods, and go on my knees behind de trees and pray; but it was no praying. I did not want to be where other people was; I did not like to hear them laugh; and when dey swear, it makes me feel so bad. When my bruders and me were in de field ploughing, I would go to de other side of the field from them. I would plough awhile, and den go into de woods and pray; but it was no praying. My bruders now thought I was crazy-dat de fall on de tree had turned my head. I keep on dis way a good while. I thought I would die; I eats little, I sleeps little, I gets so poor as a skeleton; I still read de Bible. Though it show me hell, and seem to burn me up, I thought I must read it; I still tried to pray, but it was no praying. One day I thought I must surely die, I feel so very bad. I get de Bible and read and read; and dare see Jesus! I see Jesus standing between me and my sins. My load den was gone--I had joy in my heart, Oh! I was so happy; just so happy as miserable be 605 fore. I could jump mit joy so high as de fence! Now I loves Jesus. I loves my Bible: for whenever I see my sins, I see Jesus standing between me and dem. I loves to pray. I go, too, and tell my bruders dat I found Jesus-dat he had taken away my sins; but they again thought I was crazy: for dey had never seen dare sins nor Jesus in de Bible. "Since I found peace I have been happy; but I have wanted very much to see a preacher to talk mit me about Jesus." You may readily suppose, my young friends, continued the old preacher, that I most cheerfully talked to him about that precious Saviour whom he had found so strangely. I tried to teach him more fully the way of salvation, and to confirm him in the faith which he had embraced. In the morning I went on my journey with my spirits refreshed with the blessing of my German friend, and admiring the riches of grace in Christ Jesus our Lord. To me this narrative was truly interesting. It was so for the following reasons: The 1. It shows that the Bible alone, without note or comment, is sufficient to lead the sinner to Christ. Here was a man who had never read the Bible till he was awakened-who had never heard a Gospel sermon; and yet, in his Bible, he found Jesus! Spirit alone was his teacher. He opened his eyes, so that he understood the Scriptures. Here, then, is an argument for the circulation of the Bible, powerful as the soul is valuable. It alone pointed one sin ner, burdened under a sense of his sins, to the Lamb of God; and may it not point others? 2. This narrative shows that the exercises of the truly awakened sinner are substantially the same under all circumstances. When this man was awakened, it was "On his heart the burden lay, And past offences pained his eyes." He looked into the Word of God for peace; but at first, when the commandment came, sin revived, an he died. He saw that the law was holy, and the commandment holy, and just, and good. What he at first supposed would immediately take away the burden froin his heart, only made his sin appear exceedingly sinful. He saw in the Bible death, before life. anguish of mind, before peace; a burning hell, before a glorious heaven; and a lost sinner, before a Saviour found. And where is the child of God that may not see, in these things, some of the lineaments of his own experience? 3. We see in this narrative how strangely some of God's children are brought to a knowledge of the truth. Who would have supposed, when that careless, ignorant, and wicked Gerinan ascended the tree. he was going where he would get a sight of hell, and himself as a sinner? How great the change wrought in his feelings and destiny, from the time he ascended, till he came down ! On the limb where he hung, struggling for life, he hung all his carelessness about God and his soul. Truly, he was brought in a way he knew not-he was led in paths that he had not known. Darkness was made light before him, and crooked things straight. 4. This narrative shows the care of the great Shepherd for all his sheep. Here was a straying sheep, wandering on the mountains, without any under shepherd to bring him back to the fold, or lead him to still waters or green pastures. Human wisdom would have said, that situated as he was, he could never find his way to the true fold. But human wisdom in spiritual things is folly. Far away as this single sheep was from the fold, he was pursued by the great Shepherd and brought back; and is now, no doubt, amongst those who are led by that same Shep herd unto living fountains of waters. 5. This narrative is interesting, if we take into consideration the circumstances under which it was given by the old minister, and the effect then produced. Reclining upon his pillow, he told it to a circle of youth. One of those youths has since grown up to manhood, and passed into old age. His head is now white with the frost of many winters, and yet he has Lever forgotten the story of his old minister. He tells it with a warmth of feeling that shows it affected his youthful heart; and when he comes to that part, where the German says, "I see Jesus standing between me and my sins," his eyes melt into tears. THE CHRISTIAN'S GRAVE. BY OTIS PATTEN. O BURY me not 'mid honours and state, "Neath a monument costly and rare; forgot Him who alone could be to it and to them as "a wall of fire round about, and the glory in the midst." And too many in our own day are like them. They boast of, and reckon themselves safe in "the Church"-the Church, namely, of outward organization, and forms, and observances; forgetting all the while Him who bought the Church — the living Church, even the multitudes of his saints, with his own blood; and without a personal interest in whom, a mere visible Church connection, and a lifetime spent in the formalities of outward service, will be worse than useless. When the Lord suddenly came to his temple, the Jews, with all their reverence for it, seized and crucified him. And in the end he destroyed it, and scattered them; the wall of fire to protect became the fire to consume-Zion was ploughed as a field-Jeru66 the mountain of the And carve not my name with the rich and the great, salem became heaps-and Oh, make not my sepulchre there. I ask not a place 'neath the time-hallowed dome, For why should I covet a glittering tomb? But seek a lone spot in the green forest shade, Yes, green be the turf; let the flowers be fair house, because of which they had been haughty," became "as the high places of the forest." It is to be feared that, in like manner, the day will declare that those who are placing their dependence on their temple, and not on its Lord-on their Church, and not on their Saviour-on their forms and sacrifices, and not on "the finished work," are but building on "wood, hay, stubble," which will be "burned up,2 and leave no foundation. THE MOTHER AT PRAYER. SHE enters her chamber. All is quiet and retired. There is no eye to witness her deep emotions but that of God-no ear to hear her earnest pleadings but that of the Almighty. A sweet and sacred solemnity pervades her soul. She feels that she is For the heart that once sorrowed hath put off the about to commune with a Being who holds her des care, Where the eye of the mourner is dry. To the spirit released from her bondage of clay A purer existence is given; And her midnight of sadness is turned into day, Eternal with angels in heaven. OLD PUSEYISM. "TRUST ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these.". Jer. vii. 4. The spirit of Puseyism is not new; it existed many hundreds of years ago among the Jews. The above is its condemnation. What is the grand boast and cry of the Tractarians of our day? What but this: "The temple of the Lord, the temple of the Lord "-the Church, the Church-"hear the Church." Not as of old time: "Hear the word of the Lord;" nor yet: "This is my beloved Son, hear ye him;" nor yet: "He that hath ears to hear, let him hear what the Spirit saith unto the Churches." None of these; but Hear the Church." The Jews declared themselves safe because of their temple, with its visible presence, its sacrifices, and its symbols; while they tiny in his hands, but who, notwithstanding his power and might, encouraged her to come, and will condescend and even delight to listen to her prayer. She bows her knees before him, and lifts her imploring eyes to heaven. O hallowed moment! O inte resting sight! Listen to the language of her heart. For what does she plead? It is for her dear children. What does she ask for them? Not the riches of earth, nor the plaudits of surrounding admirers, nor the external gracefulness and beauty of youth. These are, in her estimation, of little value. Instead of these, she asks for her dear ones the protecting care of God, and for strength to discharge her duty toward them. With what anxious solicitude is each one remembered before him, from the absent son on the boisterous ocean to the unconscious babe of her bosom! She asks, that from the earliest lispings of infancy the best tribute of their hearts may ascend to their Creator. With what increased earnestness does she plead, as the recollection of the many snares and temptations which they must encounter crosses her anxious mind! It is then she feels her own weakness and her entire dependence upon God. It is then she sees her need of divine assistance and support, and the vast importance of maternal prayer. It is then she fervently exclaims: "Of myself I can do nothing; O thou who holdest the hearts of my children in thy hand, I bless thee for this resource." I know that the mother's prayer of faith will avail |