previous reading will have better prepared the hearer. Besides, the sermons of the pastor himself are likely to be heard again, as they ought to be, if they are good for anything. Indeed, the great divines, who supply many of our popular preachers with matter and sentiment, have left no great number of sermons. The objections to the plan are entitled to no weight, by the side of the advantages.

4. There would be great public advantages from the appointment of a class of Lecturers to discuss subjects which are less usual in pastoral discourses, but which are of incalculable importance to people of various classes, such as: evidences of divine truth; ethics, as applied to the circumstances of commercial, political, professional, and ordinary life; science, in any way applied to theology, religion, and morals. Such provisions, if extensively promoted, might supersede the necessity for prize essays, as regards subjects which could properly come within the sphere of the pulpit. Or if, instead of that effect, it should have the opposite one, that of promoting a call for such essays, through an increased interest in discussions of that nature, this would be better still. The direct purpose of such institutions could hardly fail to be answered to a considerable extent. They might do much for young men in our cities, by leading many of them to estimate a high moral and religious culture, even as grafted on their secular aims, and as related to any honorable destinies they might hope to fulfill in life. Men of business would have a rich resource for their enlightenment, or at all events for directing and facilitating their search after truth, and the knowledge of duty. And their reasonable expectations from such institutions would doubtless influence their liberality in behalf of the endowment of them.

On the above topics, no doubt better suggestions from other quarters are in reserve; and we await them, with a readiness to yield to them a preference over these, if apparently better calculated to conduce to the ends contemplated.

We now propose attention to the collateral question alluded to at the commencement of this article: "How can the influ

ence of our ministry be made to reach the multitudes now living without the gospel in our own land and neighborhood, (a) by social intercourse, (b) by extra parochial services, (c) by philanthropic labors, &c. ?"

The remarks about to be here submitted on this question, will have more reference to its general spirit, than to the points particularized in it. And the subject shall be considered mainly in its application to city parishes.

The idea we have of a properly occupied ministry in such fields, contemplates a somewhat equalized division of time and labor, between ecclesiastical duty and the ministration of Charity and Mercy. Doubtless there are many, including even some of those who have the greatest share of pulpit labors, that do thus divide their ministrations. But in general, they regard their pulpit duties, when fully sufficient time is allotted. to preparation for them, as enough for their capacity. And when parish duties of every variety are laid on the clergyman, some are unavoidably driven into a corner; the performance of some, and the previous preparation for others, must be hurried; and that, recklessly of the well-being of the mind thus burthened and harassed. But even allowing that the mind is thus warrantably sacrificed, it may be questioned whether the heart is likely to be thus duly cultivated; for a mind ever hurried is not a very edifying companion to the heart. In truth, the health of the one is as important as that of the other to the pastoral charge and to the interests of those who are the subjects of that charge.*

The author of "New Themes for the Protestant Clergy," whatever judgment the several points in the scope of his work may call for, appears to us to hold impregnable positions when he observes, that "the hand of charity must accompany the tongue of truth; the latter must enter into the heart, but the former must open the door;" and that, without "a veritable fulfilment of the law of love, the gospel cannot be preached to the poor, as prescribed and intended in the New Testament." The following extract illustrates this view, and embodies perhaps an adequate answer to the question of the commission now before us:

A discourse on "The Priesthood in the World," by Dr. Wyatt, is richly suggestive, on topics kindred to the above.

"It may be said, the clergy are already burdened beyond their strength, and that they cannot assume such duties as are here designated. True, they are so burdened, and they are constantly sacrificing breath and life to a mistaken system. Two-thirds of their present current duties should be dispensed with, to make room for the ministry of kindness, which would promote health instead of destroying it, and prolong life instead of shortening it. The personal effort required by a ministry of consolation and succor among the poor, the afflicted, the sick, and the imprisoned, would give vigor to the body and nerve to the mind; it would deepen the affections and enlarge the views; it would confer a knowledge of human nature, and an insight into the ways of Providence, which no other clerical. training can accomplish. It would show that he who makes such acquisitions, may carry to the study of the Scriptures a commentary shedding a holier and purer light than all the volumes which human intellect, without such experience, has yet devoted to that purpose. A servant of Christ, engaged in the very work in which his Master labored, must acquire the very knowledge and experience which will enable him fully to understand and appreciate the lessons delivered by Christ while so engaged.'

It will be said, how greatly people accustomed to hear frequently sermons and lectures would miss them if the number be diminished. We do not believe it, except in the case of idle parishioners, for the most part. Yet, without any diminution in number, these addresses might be partly provided in the unoriginal way spoken of on a former page; and, even if not, the parties interested would be better edified if they took part, as they should, in the ministrations referred to, which, as connected with the gospel preached, would be vastly more improving to the heart, than ever so much preaching without these collateral exercises. Multiplied occasions for profiting by all the means of grace, ought to be highly valued; but it should be observed with what tenacity many professed Christians seem to adhere to the notion, that the frequency of their hearing the word is, in itself, the means to be the most trusted for the renewing of their souls, and the building up of their

hopes. The form which the sentiment of such dependence appears to take in the minds of some, is this: that so many occasions of hearing present a greater number of chances for the occurrence of some occasion on which they, individually, may become more seriously impressed. But there is another manner of looking at the subject, which is more consonant with reason, and with the laws of moral and spiritual influence: it is this, that a frequent ineffectual hearing of the word of God tends to render people (as some have expressed it) gospel hardened; for they hear it so often without effect, that they become proof against its power.

There is, both in ministerial and in lay life, an insufficient degree of active exercises for the heart. By active ones are here meant such as have external objects, as distinguished from devotional and contemplative ones. Whatever degree of such exercises may be presented by objects of sympathy in a person's own circle, or where he has a personal or a social interest, it is altogether inadequate, as stimulating no self-sacrifice apart from such interests. The defective life alluded to is referable to a remarkable feature in Protestant Christianity, which calls for serious attention. That intro-version which an evangelical culture of the affections requires, is practically assumed, by most protestants, to be the whole of experimental religion. But it is a Scriptural condition of the new life, that it should "draw out" the soul. Mere introversion, without this, tends to an exclusive self-concern of the soul, even when properly devoted to the things which concern its peace; and, when it is not so devoted, the affections become self-occupied, for want of appropriate functions without. In illustration of this, observe professedly religious people to be as illiberal as others, and a laborious ministry on the part of a clergyman to be no guarantee for an unselfish professional character. The natural effect on the heart of a minister, from a so much more than proportionate attention to the pulpit department of ministerial functions, is somewhat like that of discipline without proportionate cultivation; for, while experiences are abundantly formed, qualities, even as influenced by divine grace, are not duly cherished. And it is the same with

the hearers. We hold it then to be a very great mistake in the Protestant mind, that almost all ministerial work of love is convertible into preaching,-as if labor in that form which is the most wearing, must be the best labor of love, or, better still, as if it were ascertained by calculation, that those who support the ministry get from it, in this form, the most for their money; other modes of pastoral service too being but contingent, while this they are sure of.*

Besides, preaching alone on Christian duties is inadequate to the diffusion of knowledge and truth on social questions. The actual application of Christianity to the wants of society in such a way as to show that that, as practically applied, is the great desideratum of society, is indispensable to give effect to the preaching of the gospel, among all classes; for that collateral feature of the mission of Christ, "to heal the broken hearted," requires such illustration as his representatives can give it, and in forms appreciable by every class.

Again, an indispensable way to the hearts of the people is the manifestation of a spirit of self-sacrifice. Now, though the greatest proof of it may be found in a clergyman's wearing himself out by preaching, yet it has not that effect in any proportionate degree; and this is owing to its being an office peculiarly and exclusively professional. For it is known that the lawyer, the statesman, and others will thus sacrifice themselves con amore to their respective professions; and that even those engaged in the pursuit of gain, dwell "where pallid study spreads her mid-night wings." Unjust though it is to the ministerial character, to rate no higher its sacrifices in this form, it indicates the policy-not indeed of neglecting, or holding in less account, the office of preaching, but, of manifesting the spirit in question in other charitable forms, of a nature to promote and extend the influence of the ministry. This is not the place for examples in illustration of the forms it would take,

*Custom takes us to church twice on Sunday; but, suppose it were the custom of all whose circumstances admitted of it, to spend the afternoon of the day in works of mercy, would there be less acceptable worship of Him who went about doing good? Would there not be a nearer imitation of his own manner of spending the Sabbath, seeing he so often made it the day for his healing the sick, &c.?"

[MUHLENBURG.