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the by-standers, but to the sad misgivings of thoughtful men. If he undertakes any thing like pastoral visitation, it is rather a social call than a pastoral visit. There is no religious conversation, no reading of the Scriptures, no prayer. There are not a few of our people who have not had a minister to pray in their families for years, unless at a funeral or marriage. Is it any wonder that there is so little family religion among us? That there are so many families in which the family altar has not yet been erected; or, if once erected, has fallen down?

Our people, whether in professional, mercantile, agricultural, or mechanical business, spend from eight toʻten hours each day in active employment. Should not the minister spend as much time, at least, in his Master's service? And, if his time were methodically employed, all his duties could be attended to, and all the interests of the Church would be promoted. The pastoral work is a necessity in the Church. It cannot be dispensed with.

It is very possible, we know, for any one in the ministry, ás in any other calling, to neglect a large part of the duties pertaining to that calling. This may be done without incurring any ecclesiastical penalty, or becoming subject to any discipline. There are a thousand ways of shirking duty and throwing off responsibility. True, such easy ministers as do these things will render themselves undesired, and it will be difficult for the appointing power of our Church to find a place for them, and in other Churches it will be difficult to obtain a But all these things are risked by them. In our own Church, he knows that unless located—a very difficult thing to be done, by the way–he will have some appointment. In other Churches the case is different, and ministers are standing by the hundreds in the “ecclesiastical market-places" idle, saying, "No man hath hired us.” It is a melancholy fact that, in our sister denominations, there are hundreds of Churches without Pastors, and hundreds of ministers without a charge. Why is all this? There must be a sad defect somewhere. It is doubtless true, as a rule, that in all branches of the Church an earnest, faithful, devoted minister will be sought after; while, on the other hand, no Church wants an easy minister. The demand of the Church is for live men ; and if any others are taken, it is with reluctance, and only for the want of a better supply. What is wanted in the great world-field is laborers; not men called ministers merely--not mere “functionaries for hire”—but, we repeat it, laborers. And in God's great vineyard such men are always in demand. For such there is never any lack of employ. Other labors may be suspended or remitted; in this there can be neither remission nor suspension. It is a life-long work for the individual; it is a time-long work for the Church. And yet, notwithstanding all these facts, how many slide through from year to year, barely acceptable to the people, perfunctorily going through the dull round of their duties, grumbling because they are not more noticed and better provided for by the authorities of the Church, framing many excuses to themselves and to others why they are not more useful, and sinking down finally into an early superannuation, or into some humble secular employment.

66 call." our ears,

We write not thus for the purpose of making invidious comparisons, but to call attention to facts which must press themselves upon the notice of every intelligent observer. The most earnest, faithful, and successful minister is conscious of many, many defects. And the more in earnest men are, the more deeply they feel their own weakness, and the more they tremble under the burden of their responsibility. We would that every minister in the land, amid the stirring, world-moving activities of this nineteenth century-in view of the pressing demands made upon us by a perishing world—in view of the imploring appeals of Zion as she is assailed by Rationalism, Pantheism, Romanism, and Infidelity—by wicked men, and all the swarming legions of hell, and by the inrushing tide of worldliness and corruption, while the clarion-blast of her great King calls every man to his post to dare, and do, and die in his service, would renew his vows of consecration, renounce all idea of secular employment, buckle on his heaven-furnished armor afresh, and then work and toil, and live and labor “unto death” for Jesus. The world-siren and Satan may whisper in

“ You had better take it easy ;” “You will wear yourself out." Let our answer to all such whisperings be, "To wear oưt in the service of such a Master is our highest ambition, our most cherished desire.” Secular employments may tempt us by the prospect of a large increase of worldly gain. But let us remember two things : first, those hopes which the world holds out are not always realized, or the benefits which it promises are but uncertain and temporary; and, secondly, that Christ always takes care of his faithful laborers. Suppose that Jesus were to call all his faithful laborers before him now, as of old he called his few chosen and faithful Apostles, and were to ask these laborers, as he asked them, “When I sent you forth without purse or scrip lacked ye any thing ?” would they not have to answer as the Apostles did, “ Nothing, Lord ?” And yet another thing ought to be observed here. By engaging in worldly pursuits we might obtain, as some others do, money for ourselves and our families. We might have fine farms, fine houses, fiue equipages. But what are they all ? Especially, what are they all when viewed in comparison with the starry diadem, the fadeless mansion, and the everlasting joys of the heavenly world! But some may be ready to ask, “Can we not have all the former things and the latter too ?” This

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may be barely possible: although if a man voluntarily ignores the call of God, violates his vows made at God's altar, and abandons his work merely for temporal gain, we cannot see how he can expect at last the approval of his Judge or admission into his everlasting kingdom. And yet we would judge no man. But we would say, if we must have our choice of poverty, trial, sorrow, and suffering here, with Jesus's presence with us, and angel ministrants around us, and souls gathered from sin and Satan's power; and then, when the short period of labor is over, have the crown of life and the glories of heaven vastly augmented by our labors, and toils, and privations and sorrows; or, by retiring from this work, and holding only a nominal connection with it, may have health, case, worldly position and honor, with qualms and stings of conscience, souls perishing through our neglect, the Church ashamed and mourning over our delinquency, and then die under a cloud ; and if heaven is obtained at all, wearing a starless diadem, and “saved only as by fire,” let us choose with deathless ardor the former, and live, live to Christ, and labor, labor for Christ. In a word, let us be earnest, and not easy, ministers.

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ART. VI.-TRAINING OF DEAF MUTES.

American Annals of Deaf and Dumb. A monthly periodical published in Wash.

ington, D. C. Reports of the New York Institution for the Instruction of the Deaf and Dumb. Reports of the Clarke Institution for Deaf Mutes. Northampton, Mass. Two Reports on the Institutions for the Deaf and Dumb in Central and Western

Europe, and in Holland and Paris, in 1844-1859. By GEORGE E. DAY, D.D. Report on the Methods of Instruction in the Deaf and Dumb Institutions of Great

Britain, France, Germany, Belgium, Switzerland, Russia, Sweden, Denmark, Hol

land, and Ireland. By EDWARD M. GALLAUDET, LL.D. Reports of Massachusetts Board of State Charities. As the divine and unquestionable signs of his Messiahship, our Lord said to the inquiring disciples of John Baptist, “ tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached.” The Christianity of the present age can point to most of these evidences of the purity and divine vigor of its faith in the same Master. The spirit of Christ within the Christian Church exhibits itself in bestowing eyes upon the blind, both by skillful surgery and by the successful training of the hand largely to replace the loss of vision; in supplying cunningly contrived limbs for the lame; in mitigating the horrors and removing the causes of the most malignant diseases; in enabling the deaf mute to com:nunicate with his fellows as if the lost sense of hearing had been returned to him; the down-trodden and abandoned, dead in trespasses and sins to hope and usefulness, have been raised to life; and to the poorest and most neglected classes, with increasing earnestness, the Gospel is preached. None of these practical forms of charity antedated the Christian era; but, following the example of her Lord who went about doing good, just in pro. portion to her purity, the Church has bestowed her benedictions and benefactions upon the bodies as well as souls of men. With the revival of letters in the later centuries, and the general intellectual quickening throughout Christendom, there has been a significant advance all along the line of charity; and every practicable invention of the human mind has been devoted, by the prevailing influence of the Christian spirit, to the amelioration of human suffering or the elevation of the depressed classes of society.

There are two classes unfortunately found in considerable numbers in civilized lands—because they escape the death to which they would have been consigned in infancy in barbarous countries—occasioned, perhaps, by too close intermarriages of blood-kindred, by the diseased condition of parents, by hereditary tendencies, and by subtile and, as yet, undiscovered causes. These are the blind and the deat. No afflicted persons appeal with more mute eloquence than these to Christian hearts for aid to bring them out of their painful isolation, if possible, into the enjoyment of human society and intellectual and moral cultivation. The loss of vision is the most terrible calamity that can befall a man, considered simply as a physical being, but the congenital loss of hearing is a more fearful impediment to the development of his intellectual and spiritual nature.

No human work, at first view, seems so hopeless as the attempt to awaken and develop a mind that cannot be reached through the sense of hearing. Dr. Johnson was so impressed with the amazing difficulties that must be overcome before any appreciable success could be attained in the release of these imprisoned minds, that he represents the education of the deaf and dumb as a great philosophical curiosity. The hearing infant has no teacher to instruct him in the language of his parentage. The mother and the nurse are constantly pouring grateful sounds into his ears; almost involuntarily he imitates them. He associates words with his wants, with the objects that meet his eyes, and their appropriate ideas are clearly defined in his mind. By incessant questions and unwearied answers his vocabulary and his sphere of knowledge are enlarged. If in the society of cultivated relatives, without being aware of the severe work that has been accomplished, before he steps his foot into a school, he has learned one of the most difficult languages that the tongue attempts to utter, and without the use of a dictionary or a grammar, has become able to speak correctly, to understand quite a broad section of his native idiom, and is in a condition, without hinderance, to enter upon the whole field of human knowledge. But how is it with the child born deaf? Ordinarily the

? silence or inarticulateness of the child is attributed to some impediment in the speech, and the parent eagerly but vainly waits for the string of the tongue to be loosed. The lack of

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