academicals. When one hears of a mother meeting the superintendent of the circuit, and talking of young Mr. So-and-so, who has been preaching in such a place, where she says, "My wild lad was converted under him," one is disposed to believe that the superintendent takes an early opportunity of going to hear the person mentioned preach, and to see what is in the young man. It is in the conversion of souls that we find the best credentials-the credentials that a man has the gifts of the Spirit, and that God works with him. The Methodist plan is the Scriptural plan-training for the work is training in the work. (To be concluded.)

THEORY AND PRACTICE.

THE wording of the title of this article reminds me of an anecdote that the Rev. S. Coley used to tell with considerable effect: A professor at Cambridge, one winter's day, accompanied a collegian to a skating on the river. As they were walking along, the professor discoursed largely and scientifically about the best way of skating, so that his friend thought he must be an adept at the art. When they came to the river both began their gyrations; but the professor was soon down with a bump. The collegian came to help him up, expressing his surprise at seeing him fall after all his discourse on skating. "Ah," said the professor, you see I was up in theory, but am down in practice!"

This story is capable of wide application. Even to the pulpit it has an application. Are there not many preachers like the professor, "up" in teaching the theory of the duties of religion, and also like him, "down" in the practice of them? They are like a clergyman of whom one used to hear in his early days: "When he is in the pulpit he never ought to leave it, and when he is out he never ought to enter it;" or, like another, of whom in those days one used to hear: He was a good preacher, but a bad liver. Knowing this, he would say from the pulpit, "Ah, my friends; you must do as I say, not as I do!" Yes; and how many hearers, to hear them talk, are up in the theory of preaching! They will tell you how a preacher should preach, in style, in manner, in voice, in length, and in doctrine; but, let them try to preach, and they will find themselves shamefully down in practice. This would be a grand cure for those hypercritical hearers who are more ready to criticise than they are to believe and obey. There is much of "up in theory" and " down in practice" in the literature and science of the day. This is, alas! too true in the discussions that often take place in respect to "Outcast London," and kindred themes.

Without following this thought any further, one would like to

know, what is all the theory in the world about anything if there is no practice? It is mere moonshine; it is gas without light; it is body without soul; it is gilt without gold. Let the theory go to the winds, if we can have the practice. One real, tangible, gold sovereign is worth, it may be, a hundred sham ones. A painted fire may be pretty, but a burning one warms a cold room in winter, and helps to cook dinners. It is very nice to hear eloquent sermons on charity; but infinitely better to see Charity going from door to door distributing her bounties. Talk is easy, but doing is hard. Say well any one can utter, but do well puts men in a flutter. No family can live in a house that is only a picture. Talk, talk, talk; that is the order of the day; in Parliament, congresses, synods, conferences, and assemblies; but we want action. The Church and the world are burdened with knowledge of what was, what is, and what should be; meantime, the world is perishing, for the want of sufficient hands to take hold of her and save her. Come, brother, stop talking and turn to doing! Away with your theories by the very force of your practice! Plans are dispensed with as the building is erected. Better far be down in theory and up in practice, than up in theory and down in practice.

What is theory in religion without practice? It serves neither God nor man. It is a sun without light; it is a body without animation; it is absolutely worthless. And, yet, how many there are, who, in religion, are "up in theory, but down. in practice." Their "I believes" are many, but their "I does" are few. "I go, sir," glides smoothly from their lips; but their feet stir not a step to go and work in the vineyard. They are as trees of shadow, and men of straw. You may multiply them by the million per day, and the devil does not fear the whole of them; but the devil "trembles when he sees the weakest saint upon his knees! "

Turn to, and level the mountain; that is better than saying how it might be done. Heal the disease; stop the fever; save the fallen; that is what is needed. If the world is damned while you are theorising how it is to be saved, what is the good of your theorising? There is the help, the remedy, the means; turn to, and use them, and save the world. If a man is starving for bread, what is the good of theorising about bread in its growth as wheat, &c.? Get the bread, and give it to the man, and save him from death.

Committees, discussions, resolutions, appointments, schemes; why the history of Churches is made up of them. We want more of the Acts of Churches, as we have of the Acts of the Apostles. Oh, yes; there you have it! Not theories, not schemes, not propositions, but ACTS do the business. And in the Acts of the Apostles we see how the "world was turned upside down."

God does not theorise; He practises, as the whole working of the system of Nature shows. Christ did not theorise; but came into the world to save sinners, and "gave Himself a ransom for all." The Holy Spirit does not theorise; but convinces the world of sin, of righteousness, and of judgment to come. Was it by theories that Wicklif, Knox, Cromwell, Luther, Wesley, Whitfield, and such like, wrought their moral wonders for the world's good in all ages, while it shall last? Is it theory or practice that keeps the world of trade and commerce revolving? Nature, with all its resources and laws, does not become man's servant by theory, but by the practical application of his powers of body and mind. A thousand locomotives, with all their perfection in theory, will not do what one will with the steam setting it in motion. One working minister, or any agent with the power of the Spirit, will do more for the good of the Church and the world than a thousand mere talkers. Parrots talk, and nagpies chatter; but what do they do? Let the age of talking pass away and the age of doing come in, and we may hope for the Millennium soon to appear!

BETA.

THE GOSPEL IN THE "CHRONICLES."

BY THE EDITOR.

VOLUNTARY SERVICE TO THE LORD.

"Amasiah, the son of Zichri, who willingly offered himself unto the Lord.” -2 CHRON. xvii. 16.

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ZICHRI was a descendant from Moses through Rehabiah, Jeshaiah, and Joram. This last was his father. Zichri was loyal to God, his religion, and his country. He took part with others in the restoration of Judah to religion and order. He occupied an honourable position in the Church as a ruler of the treasures. (See 1 Chron. xxvi. 25-29.) He had four sons of whom we read, Shelomith, who was 'over the treasures of dedicated things;" Eliezer, who was ruler of the Reubenites (ch. xxvii. 16), and Elishaphat, whom with others, Jehoiada, the high-priest, took into covenant with him to bring Joash, the son of Ahaziah, to the throne (2 Chron. xxiii. 1), and Amasiah, mentioned in the text, "who willingly offered himself unto the Lord." These few words seem to indicate that there were in Amasiah, and his service of the Lord, features that did not belong to his brothers. He was one of the "five lord-lieutenants," as Henry calls them, who had charge, between them, of the 1,160,000 soldiers of Jehoshaphat. "He was," says the same writer, "the most eminent among them for religion. He accepted the place, not for the honour, or power, or profit of

it, but for conscience towards God, that he might serve his country. It was usual for great generals to offer of their spoils to the Lord, but this good man offered himself to the Lord and then his dedicated things."

Zichri was an honoured father, in having four such sons in the service of the Lord; and these four sons were honoured in having such a father to set them an example of serving the Lord. It is not always that sons are influenced by their father for good in the service of God. It is a joy to his heart when it is so, and the highest blessing to the sons.

Did we know the whole history of Amasiah up to the time of his offering himself to the Lord, doubtless we should find that his home-training had had much to do in bringing about the fact stated in the text. The causes that work together in the formation of the character of young men, both good and bad, are as often hid as are the causes that form many of the existences in the mineral and vegetable worlds. But while the causes are secret, the effects are obvious. Such an act as this of Amasiah is well deserving our study and imitation.

Voluntary service unto the Lord is the subject of the words of the text.

Service unto the Lord is the highest service in which men or angels can be engaged, as the highest service of a subject is to serve his sovereign, and that of a son to serve his father. As the pre-eminent service of man is the service of the Lord, so the pre-eminent principle that can actuate him to this service. is the voluntary principle.

Voluntary service is in harmony with our free agency. Were we mere machines, then we may be "set a-going," and, despite ourselves, must go on until we break down or are stopped by some one external to us; or were we mere brutes it might be similar; but we are neither one nor the other. God has endowed us with the gift or power to act for ourselves, and in some respects, by ourselves. Objects of delight or disgust, places of attraction or repulsion, ways of duty or privilege, are set before us. We may contemplate them in all possible relations and lights, and then intelligently decide our course.

The Lord and His service stood before Amasiah. He saw their reasonableness. He was moved by their claims, and "willingly offered himself unto the Lord."

In thus serving the Lord, with a free will, there is no jarring or discord between our service and our higher or lower nature. We are doing what we wish to do; what we fully concur in. Hence our service is one of enjoyed peace.

Voluntary service is in harmony with the Divine character. Our Lord is a "Free Spirit," and under no law excepting the law of His own nature. He acts in the liberty of His own infinite Being, without force from anything external to Himself. The

service, therefore, in which He has pleasure is voluntary service like His own. It is His will that every one should serve Him; but His will is not enforced by tyrannical or despotic measures. If His appeals to man's reason, intelligence, and interests, do not move him to yield to His claims, then there is an end to the matter. He is left to his own "sweet choice," to do or not to do, as he please. Hence, when man, in his deliberate judgment and knowledge, willingly offers himself to the Lord, he acts in harmony with the Divine mind. His service is in sympathy with the service God yields to him. He and the Lord are "one spirit."

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Voluntary service is in harmony with the Word of the Lord. The Word of the Lord to man is a word of knowledge, wisdom, kindness, and love. It comes as the light of the morning, or as the dew of the evening. It reasons, it counsels, it admonishes, it guides, it teaches, it invites, it enjoins; but it does not compel. It says, "Come unto Me;" Take up thy cross and follow Me;"Wilt thou be made whole ?" "Yield yourselves to God;" "Offer unto God thanksgiving, and pay thy vows unto the Most High." "I beseech you, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable, unto God, which is your reasonable service." Here is no compulsion. Even in the strongest words, "Thou shalt," or "Thou shalt not," we have nothing more than positive injunction of paternal or kingly authority, leaving the power within man to say, I will not, or "I will"; "I go," or "I go not." Voluntary service is the happiest and the most remunerative. These points may be seen as between the service of a hired servant and a loving son; as between the negroes of America in slavery and in freedom. That service of the Lord, which is coerced by the terrors of law, or dread of punishment, is the converse of service rendered from a will intelligently and graciously moved of its own inherent power. Persons-whether men or children-that are forced to attend Divine worship, for instance, on Sunday in church or chapel, seldom or ever enjoy the service. It is a weariness to them. They are glad when the "Benediction" is pronounced, that they may be free from the yoke to go whither their own mind shall lead them. A preacher who preaches for "a piece of bread," or to please some one, has small pleasure in his work, and does little good to his hearers. Any and every part of the service of the Lord, attended to under pressure of external influences, is burdensome, and yields little good to man or glory to God.

Voluntary service is in character with that of the Lord Jesus Christ. "Lo, I COME to do Thy will, O God." "I DELIGHT to do Thy will." "It is MY MEAT AND DRINK to do His will." "He became OBEDIENT unto death, even the death of the cross." "I LAY DOWN My life, and I TAKE IT UP again." "Though