in her relation to Christ and to Christian activities. But we have amongst us not a few who are like the godly in Israel, mourning over the sins of the nation and praying with all prayer and supplication for mercy and grace, and a time of revival. We have also our Ezekiels preaching and teaching the great saving truths of the Gospel, and they will continue to preach until the windows of heaven are opened and a blessing poured out until there shall not be room to receive it. We do not look for a union which would force all the denominations of Christendom into one, nor do we desire it, for just as Ezekiel's army, like the British army, was more likely to be useful in its divisional forms, each section provoking every other to "love and to good works," so the

Church militant will be far more effective when she fights under her denominational banners, led on by the great Captain of her salvation, than if she were but one in denominational character as she is one in Christian heartedness. We need diversity of gifts, but the same spirit; diversity of means, but the same end; diversity of operations, but all with a view to promote the same result-the salvation of a lost and ruined world by the finished work of Christ. Mr. Wilson then stated how Territorial Missions, Ragged Kirks, Ragged Schools, Bible Classes, and other agencies had succeeded, and by a large number of statistics, demonstrated the practical value of such institutions in reclaiming the moral wastes.

THE object of all evangelical preaching is to edify the Church of Christ, and to save souls. The best mode, therefore, of accomplishing this object is naturally of interest to every New Testament minister. Success in his sacred calling is the paramount consideration with him. Everything, is of course, subordinate to this one great idea.

This

granted, we desire to canvass for a moment this question; Is long or loud preaching necessary to ministerial success? In all candour we think not. Assuming that the truths or doctrines enunciated are all sound and evangelical, we argue that the preacher should discourse neither long nor loud as a rule.

He should not preach long in the first place. Unless he be a man of extraordinary parts he will be apt to say something that he will have need for another time. And even in the case of decided talents he can better say what he has to say in a condensed, compact form. He can give the people ideas without a multitude of words, as really great men are wont to do. Our congregations want thoughts, more than mere words; and but few words are necessary to convey such thoughts.

If the preacher be not an extraordinary man, then the reason why he should not be lengthy is all the more obvious. He should not preach all the Gospel he has for the people in a few sermons. Where ideas are scarce-and this is sometimes the case with preachers-they should be economized, and laid out, like dollars and cents, to the best advantage. We once heard it said of a minister by one who had heard him often, Bro. has about six firstrate sermons." What was most unfortunate in this brother's case, there were forty-six more Sabbaths in the year than he had good sermons. Comment is unnecessary.

Long preaching, again, like much study, is "a weariness of the flesh.' Unless it be very entertaining and powerful, flesh and blood cannot well stand it. Even then there may be too much of it, as there may of any other good thing. But when preaching is indifferent, that is to say, with an idea here and there, like springs in a desert, and long into the bargain, the hearer is really to be pitied. At best he is only a mortal man; and under the circumstances is much more likely to be

f

wearied that profited. One thing is certain, the man who as a rule preaches long sermons has indifferent hearers. We did hear of an old saint differing from the whole congregation in reference to the minister; but he certainly was an unusually good hearer. Being asked by a friend how he liked Bro. he replied, "first rate; the first hour he is good; the second hour he warms up and is very fine; but during the third hour, he is absolutely eloquent and powerful." It were well if all lengthy preachers had a congregation of such saints to hear them as the one we have referred to; for nothing short of a saint could stand Bro. preaching.

-'s

Loud preaching, as a general thing,. is equally objectionable. In the first place there is too much wear and tear in it to the preacher himself. He, too, is a mortal man; and unless extraordinary in lung power, must suffer the penalty of violating the laws of his physical nature by loud preaching. There are scores of preachers in the land, who are literally physical wrecks for no other reason in the world, than that they in their earlier ministry thought they must preach in this way. Can you not, reader, call up more than one case in the circle of your ministerial friends? We certainly can. We warn the young herald of the cross against this method of preaching. would not go to a premature grave, or be compelled to quit the walls of Zion by broken health, don't preach too loud!

If you

But not only is the preacher involved in this mode of preaching, but the hearer also. There are plenty of people in every congregation whose nervous temperaments are affected too much to allow of benefit from boisterous preaching; while all may be profited by an impressive and earnest delivery of God's holy Word to the heart and conscience. Our people generally have good ears, good hearing ability; and loud preaching, did it not do harm to the preacher and to some of his hearers, is at least unnecessary. Even those whose hearing is indifferent, hear better the man who speaks in his natural tone of voice, than they do the man who vociferates the Gospel.

A preacher can be earnest, impressive, even eloquent, without being loud or noisy in his preaching. It is a great mistake to suppose that one has to be loud to be earnest, or vociferous to be

powerful in delivering God's message to the people. His soul and his logic may both be on fire; and yet preach in his natural tones. Examples of this are found eveywhere. Boisterousness is not the evidence of genuine religious emotion-far from it. A man may be ever so loud in his pulpit declarations; and yet everything may be freezing around him. He may be cold and and spiritually lifeless in the midst of the greatest affected earnestness, resembling

66

Ocean into tempest tost

To waft a feather or to drown a fly." From these considerations, and we could multiply them were it necessary, we are forced to the conclusion that long and loud preaching is neither necessary nor profitable, but directly the contrary. There are those, good men and true, who are good ministers in the Church, who are frequently both long and loud in their preaching; but the question is, would they not be even more effective and successful in the ministry, were they otherwise? We doubt it not for a moment.

In conclusion, Cowper's description of a genuine minister of the Gospel is a true one. He says thus of him:·

"Simple, grave, sincere;

In doctrine uncorrupt; in language plain,
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impressed
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too; affectionate in look
And tender in address, as well becomes
A messenger of grace to guilty men.'
Methodist Protestant.

A GOSPEL MINISTER'S SUPPORTS UNDER DISCOURAGEMENTS. "SHALL I entirely give up the employment," said a servant of Christ, in his study one day, when ruminating on his want of apparent success, "and retire to some private station? Has not my Master, who once graciously smiled on my labours, done with me? In the mournful language of the prophet, may I not say, "Lord, who hath believed my report?" But I check myself in these melancholy musings, To be rewarded even by the approbation of my fellowcreatures for all my good intentions and friendly labours, is a vain, perhaps it is a carnal and selfish expectation. Happy will it be, if I hear my conscience now and my Master at last say, Well done!

"The more faithful I have been in my discourses to the consciences of my hearers, the less will those who are most deeply interested approve them. Subjects of a general nature, especially if delivered with a popular pathos, may be admired, and talked of much; but if my auditors, though not pleased, be profited; if the consciences of sinners have been convinced, and the people of God excited to greater watchfulness, zeal, and devotion; ought not this to support me in my work? Lord grant that this may be the happy case of my hearers."

Just as he had finished this soliloquy, a note was put into his hand to the following purpose. "I thank you, Dear Sir, for your sermon yesterday, from 1. John v. 25. It penetrated my very heart. I am the idolator whom you. described," with other things to the same import. This seasonable remark happily relieved his mind from a state of painful dejection; and going among his people he found to his great encouragement, that his late preaching had been particularly useful to many.

It was the minister's earnest desire that the above should be communicated to the Magazine, and the following remark added for the comfort of his brethren; Preaching, though not remarkably and visibly blessed, may be very useful, therefore," in the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper either this

or that, or whether they both shall be alike good."

КАРРА.

DR. CHALMERS ON PREACHING.

IN conversation with an American clergyman, Dr. Chalmers said, a sermon, properly considered, consists of two parts, exposition and application The truth lies in the text, like a sword in its scabbard. The business of the minister is first to draw the sword, that is exposition; and next to cut and thrust with it on the right and on the left, that is application.

The hearers, first of all, must see what is the mind of God in the text, and then that mind of God is to be used for their reformation. It is not enough that the preacher preach the truth; the hearers must know for themselves that it is the very truth of God. The power does not lie simply in the truth, but in the truth perceived to be of God. When this point has been gained, then the power of preaching is the power of God. Hence careful exposition, showing beyond all question what is the mind of God in the text, is the indispensable first thing in every sermon. Without this, the sword of the Spirit is, practically, not there. The sword sheathed is of no avail. Let it be first drawn by exposition, and then let it be wielded with a will.

DEUT. XXXIII. 9.

Who said unto his father, &c.-There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi; others, of all the tribes; others, of the Messiah, &c,; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, &c. The law had strictly enjoined that if the father, mother, brother, or child of the high-priest should die, he must not mourn for them, but act as if they were not his kindred; See Leviticus xxi. 11, 12. Neither must Aaron mourn for his sons Nadab and Abihu, &c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high-priest was forbidden, on pain of death, to go out from the door of the tabernacle (Lev. x. 2-7), for God would have

them more to regard their function (as good Mr. Ainsworth observes) and duty in His service, than any natural affection whatever. And herein Christ was figured, who, when He was told that His mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother." (Matt. xii. 46-50.) It is likely, also, that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbour, and even son, who had sinned in worshipping the golden calf (Exod. xxxii. 26; and in this way the Chaldee paraphrast understands the words.

SAMARITANS.-The sect of the Samaritans still exists, lineal descendants of those to whom Christ spake. In all the world there are only one hundred and thirty-three of them, and all but two or three still live at the foot of Mount Gerizim, in the Holy Land.

My threescore years and ten are past. How soon!

My reckoning day is just before me.
That reckoning I anticipate. Myself
I judge. I call the past before me now.
The debtor's page is very full. 'Tis dark.
Days lost, powers perverted, mercies abused,
God's law contemned, and crucified His Son.
All this stands charged to my account.
On the other page pride has scribbled much,
Recording virtues not mine own, but God's.
Dream how delusive, of self apostate!
There stands my dread account with God.
Most just.

Credit I've none-the page of guilt how full!
Conscience is honest: it surrenders me.
And here I stand at threescore years and ten;
Justly obnoxious to the wrath of God.
One hope, and only one, my soul sustains-
The blood of Christ for just such sinners shed.
The blood of Christ, sufficient and alone,

Is all my hope. While to the cross I cling,
I own my guilt, and mourn with grief and
shame.

But mingles joy that holiness is mine.
By faith in Him, my guilty soul arrayed
In His own righteousness. I stand complete.
My death warrant I countersign, and own
The sentence just. Slain by the law, I die;
But die to live-to live in Christ;

E'en in the flesh I live the life of faith,
And praise the grace that saved a sinner lost;
Amen, in Him my soul shall make her boast.

George Whitfield; a Light Rising in Obscurity. By J. R. ANDREWS. Morgan and Chase.

WE always look with something more than good will upon every man that loves George Whitfield, whom we rank with the very first and best of mortal men that have appeared in England during the last century. Whitfield has not fared so well as Wesley in the matter of biography. The Wesleyans have done the utmost justice to that illustrious man. At the very outset he was honoured with two superior memoirs, one by his executors, and another by a gentleman, who, although his task was voluntary, was yet highly competent to the discharge of its duties. Since that time, some of the first men in the Wesleyan body have exerted their abilities in delineating the character of their great founder. The celebrated Richard Watson, in particular, deserves notice as the author of one of the best popular memoirs to be found in our language. But Mr. Whitfield was, in a great measure, neglected by his own people, if he might be said, indeed, to have had a people. The Tabernacle and Tottenham Court Chapel, London, and the Tabernacle in Bristol, were the only three spots where anything could be claimed as appertaining to him, anything that might

devolve obligation to hand him down to the coming age. A considerable number of minor multifarious publications have since appeared, all giving touches more or less at his character, but nothing yet worthy of the theme has appeared. Mr. Andrews has appeared. Mr. Andrews has deserved well for the present compilation, which comprises all the main facts of the history of the great Evangelist. For popular purposes the work is valuable, and it cannot fail to be read with interest and advantage. The Life of Whitfield, however, has still to be written. Whether it ever shall be, none can tell, but the theme is a very noble one; and if some one shall arise to do for him what M'Crie did for Knox and John Scott for his father, he will perform an honourable service. The Book of Prayer for the House of Prayer. Wertheim, Macintosh, and Hunt.

THIS is a very instructive essay, conceived in a spirit of fervent devotion, it may be read with interest and even benefit by Christians generally. There are points in it touching the antiquity of liturgies, &c., which we should dispute, but that is not our business. The tractate is meant for a great community that will find no fault with the author's views on that question,

The Earnest Missionary: a Memoir of the Rev. HORATIO PEARSE. By the Rev THORNLEY SMITH. Hamilton, Adams, and Co.

MR. THORNLEY SMITH has again and again done excellent service by his gifted pen, but nothing that he has yet done is more calculated to promote the welfare of the one true Church than the present volume. The Methodist Missionaries labouring in Africa have of late distinguished themselves by superior productions bearing upon their work. Time was, when those of the London Missionary Society had it all to themselves. The researches of Dr. Phillip and the great work of Mr. Moffat, constituted the mission storehouse of that benighted continent. To that has been added the celebrated volume of Dr. Livingston, and now we have had several very excellent productions by Wesleyan missionaries, with two or three minor publications from Church pens.

The present volume is a valuable addition to the African library. After several introductory chapters of a personal and biographical character, the author launches into the wide subject of the heathen-the language-the native Christians, with which are mingled narrative discussions. The colony of Natal of course, receives special attention, and has been illustrated in a satisfactory manner.

The volume abounds with the ordinary missionary matter, cases of conversion, native experiences, incidents and events illustrative of native life, and much besides, all calculated to edify.

The Complete Works of Richard Sibbes, D.D. Edited, with Memoir, by the Rev. A. B. GROSART. Vol. VII. Edinburgh: James Nichol; London: Nisbet & Co.

WE have now in our hands the seventh and last volume of this most meritorious undertaking. Should Mr. Nichol and Dr. Sibbes meet in the world above-and we can have no doubt of it-we feel assured the great author will view with special consideration the great publisher, to whom his usefulness and his reputation are so deeply indebted. Had Mr. Nichol done nothing but present this work to the nation, he would have achieved a great public service. A foremost place amongst our mighty ancients is undoubtedly due to Dr. Sibbes, who was great even among great men. None but a minister of the first ability could have filled the office of Master of Catherine Hall, Cambridge, and Preacher to Gray's-inn, London-which, the world is to understand, is the church of the lawyers, a body of auditors who call for men with native power, superior culture, the logical faculty, adequate knowledge, and some power in communicating their ideas. We

as we respect Taylor, Barrow, Baxter, Adams, Owen, and Goodwin, we must say that, regard being had to the masses, we prefer, for simplicity, point, pathos, and power, Sibbes to the whole of them.

This last volume, so far from consisting of mere odds and ends, is one of the best of the series. Although most of the pieces are short, yet they are all on choice themes. This volume alone would have constituted Dr. Sibbes a luminary among the lesser lights of our theological hemisphere. There are here many most masterly dissertations, or discourses, by whatever name they may be called. "Balaam's Wish" is a splendid affair. "The Unprosperous Builder," "The Vanity of the Creature," "The Church's Blackness," and "Miracles," are fair samples of the whole. One thing merits particular notice, the copiousness and completeness of the indexes. In this respect the book is a model. By this means, notwithstanding the vast field which it traverses, every portion of it is rendered manageable. We very much rejoice in the completion of the work, and now heartily commend it to everybody. The Pilgrim's Progress. Nisbet and Co. THIS is another "little wonder." The idea of the "Pilgrim's Progress," that once rejoiced in the size of folio, quarto, octavo, and twelvemo, is now brought down to a handsome royal thirty-two mo. But that is only part of the marvel. We have here 256 pages of clear, close, letterpress, with illustrations, offered to the public for the trifle of threepence. The little book is an astonishing achievement; but, unless it shall sell by hundreds of thousands, it is impossible that the eminent house of Nisbet and Co. can make sufficient out of it to tie up the parcels. The First Step of a close Walk with God. By CHARLES HENRY DE BOGATSKY. Wertheim and Macintosh.

WE have here a small publication which may nevertheless be of use to those who are seeking after God. Small as it is, it is rich in genuine evangelism, a pleasing contrast to many publications of more exalted pretensions. The Lambs all Safe; or, the Salvation of Children. By the Rev. A. B. GROSART. Edinburgh: Oliphant and Co.

Con

THIS is a sweet and valuable book. sidering its magnitude, it comprises a large amount of matter, bringing together views and statements widely apart, and scattered throughout many publications. The book is quite a treasure, and ought to have a place in every family.