not on God's; and when we are prepared "to consecrate ourselves to the Lord, and our gain to the God of the whole earth," we shall be strengthened by him "to beat in pieces many people, and gather them as sheaves into the floor."-Rev. Wm. Orme.

THE REASONS WHICH MAY JUSTIFY QUALIFIED INDIVIDUALS IN DECLINING THE MISSIONARY SERVICE.

What reasons are sufficient to justify an individual qualified for missionary service, declining that service, and spending his days at home?-I would suggest the following general considerations.

1st. The evangelization of the world is given in charge by Christ himself to his disciples generally; consequently, while the work remains unaccomplished it is binding upon all. And each individual disciple must conceive himself as specifically included in it, unless he be able to show good cause of exemption. The aged, the very young, the weak in bodily health or mental capacity, are, without difficulty, struck off the roll of those to whom the charge applies in the way of personal engagement in the service of Christ. With them we have, therefore, at present nothing to do. We have before us men qualified for the work, but deliberating whether they ought to be exempted on other grounds.

2d. As Christ does not require any one to put himself into actual service as a minister or missionary by breaking through the established rule of duty in ordinary life, so he cannot approve of any one forsaking unwarrantably any part of duty in order to engage personally in the work of an evangelist to the heathen consequently there is a danger of entering upon it uncalled and unapproved, as well as a danger of criminally declining it. But,

3d. The nature of this service is such that there is little reason to fear that more persons will offer themselves as candidates for it than ought to be employed in it. Hitherto the proportion of candidates has fallen miserably short of the number requisite upon any reasonable calculation for fulfilling the divine charge to preach the gospel to every creature; while the nature of home service in the ministry is such, that there is no danger of there being an inadequate supply of candidates for all its departments. Further, there is every reason to believe that there will always be a sufficient number of secular men for conducting every plan of Christian benevolence or general usefulness at home.

The deduction from this is, that a plea of exemption from foreign service founded solely upon the call to engage in the ministry at home, or to fill any useful station in society, must be viewed as inadmissible.

4th. That as it is the unquestionable duty of a Christian to provide for his own, it follows that in a case where parents or other relatives are dependent on one who proposes himself as a candidate for missionary service, he cannot consistently with duty leave them unprovided for; but if they may and will be provided for in the event of his leaving them, they cannot justly detain him, nor can he in ordinary cases justifiably decline the service on their account.

5th. That when the affection of parents or other relatives, or their indifference to the cause of Christ, or other hostility to it, or other similar motive, prompts them to oppose a fit person's embarking in this cause, it might go far to ascertain the path of duty simply to consider how such a plea of exemption would be sustained in the case of a soldier ordered by his prince to join a regiment on a foreign station. Would the prince sustain such a plea of exemption? Would the soldier hesitate whether it were his duty to obey the command because his friends hung upon his neck and entreated him not to leave them, or being disaffected to the government, absolutely forbade him to go?

It will not avail to say that in the charge given by Christ to his disciples, there is no definite command to me to engage in this holy warfare against his enemies in foreign lands; for, as has already been shown, this is the particular service upon which men are now urgently needed. As in the government of ancient

Sparta every subject was a soldier, and whenever or in whatever way their services were required they were bound to come forward, so it is in the kingdom of Christ: it is expected that every one will know and "do his duty." In the contest, then, with the powers of darkness, Christ has made it the duty and privilege of all his subjects, without exception, to engage according to their means and talents the strength to wield the weapons with which he has furnished them; and the service expected and demanded of all who are capable of bearing arms is, to take the field in person against the enemy.

When the means of a costly sacrifice are wanting, the smallest offering is not despised by Him who looks upon the heart of the offerer. He that is not able to bring his lamb, may bring his turtle doves or two young pigeons; and he who is not able to present even these, may offer the tenth part of an ephah of fine flour. (Lev. 5:7, 11.) But there is a rigid requisition upon every individual up to his ability.

But what shall we say of a minister of sterling piety, various learning, good talents, of sound constitution, in the prime of life, and without relative ties that forbid his removal? This I feel to be delicate,-sacred ground, and, therefore, I would enter upon it tenderly and with diffidence. But in my humble opinion, there may be cases (perhaps not a few) where a Christian pastor is comfortably settled, beloved by his people, and his labors blessed among them, while, nevertheless, both he and the church would ultimately be gainers by his forsaking all for Christ. His place would be supplied,-his people would feel themselves more than ever identified with the cause of missions. They would follow him with their prayers, and sympathize in his joys and sorrows as in some sense their own. It would be long before they forgot the joy and the grief of that moment when they were enabled by the grace of God to part with a beloved pastor, and say, "The will of the Lord be done;" when they gave him up in generous love to the souls of heathen who had more need of such a teacher than themselves; and it would be long before they would cease, "at morning time" to remember him.

It is proper to observe at the same time, that in ordinary cases it is a very questionable step for a minister at home to break up his engagements, which it is to be presumed he entered into after solemn deliberation, much prayer, and entire conviction of duty. But it is possible to conceive, nay, perhaps it is not uncommon for ministers to have entered upon their work without ever seriously weighing the question, whether it might be their duty to go abroad as missionaries to the heathen. And this may very easily have happened, since even to this day the subject is kept so much in the back ground, and the duty of properly qualified persons devoting themselves to the service so seldom pressed upon the attention of those whom it concerns. Hence the present suggestion that qualified men, although settled as pastors, may be called to quit their flocks and go to seek the sheep that are wandering without a shepherd, is but a temporary measure; that is, a measure rendered necessary by the error of entering upon home service from a defective knowledge of their duty to serve their Master in a different sphere. If from this time henceforth the subject shall be so well understood that no man shall enter upon the work of the ministry at home before he has satisfied his own mind that he has no call to become a missionary, the measure now alluded to of a pastor leaving his people, which, considering all circumstances, is not unlikely to be the duty of some, will never need to be resorted to.

Ought not tutors and others, then, who have influence over young men preparing for the ministry, to bring this question fully before them,-lest they should form home engagements unadvisedly, and begin to think of missionary service when it may be too late, or at least when they must engage in it under disadvantages?

I have no idea however that many pastors will determine to take the step I have ventured to hint at. At any rate, sure I am that there will arise from it no danger of the churches at home being left without instructers by such desertions; and I am equally sure that as to those devoted men who do go as missionaries to the heathen, they will never be suffered to want any good thing the friends they leave can supply, or their prayers draw down from the God of all grace or should their friends neglect and forget them, the Lord whom they serve will raise up for them fathers and mothers and sisters and brothers, and

give them a hundred fold more than they have forsaken, with persecutions,— and, in the world to come, everlasting life.

I know that the attachments of ministers and people are not to be treated lightly. Nor is the argument altogether without weight which might be urged, that the affection of a people to him who labors among them renders his services really of more value to them than they can be to any other people; and, as they think, more useful than the labors of any other individual, however qualified, could be. But I would submit it to the calm judgment, and to the faith of such a church, whether their cheerfully giving up the instrument by which God was pleased to edify and comfort their souls, would not warrant them confidently to expect that he for whose sake they had thus "denied themselves" would not suffer them to be spiritual losers by the transaction. And so far as the pastor himself might be concerned, I would submit it to his faith, whether in such a case, whatever might be his feelings in parting with an affectionate people, not however leaving them destitute, but seeing them intrusted to the care of another faithful "shepherd," he might not "assuredly gather" that he might warrantably join the company of them who go "to call the sheep that wander yet:" nay, that it would be shrinking from duty, and declining a noble and generous service to stay behind.

One of our best practical writers says, "The day is near when unfaithful ministers will wish they had never known their charge; but that they had been employed in the meanest occupation, instead of being pastors of Christ's flock, when, beside all the rest of their sins, they shall have the blood of so many souls to answer for." But this observation suggests a query, If any one, in order to shift off the responsibility, and escape the possible guilt of unfaithfulness as a Christian minister or missionary, decline the office, hiding his talent and spending his days in useless security, is he guiltless? or is he chargeable with the blood of the souls that might have been warned and instructed, and for whose salvation he might and should have labored? I doubt not but he is. O! it is a solemn thing to be intrusted with a talent! It is not at our own option to employ it or not; nor are we at liberty to employ it where it may gain half a talent more, if we might have laid it out where it could have gained double.

The author just now referred to says in another place to the same effect. "It will not serve your turn to run out of the vineyard, on pretence that you cannot do the work. [God] can follow you and overtake you as he did Jonah, with such a storm as shall lay you in the belly of hell.' Totally to cast off duty because you cannot endure to be faithful in the performance of it, will prove but a poor excuse at last.”*

To sum up the whole, I am clearly of opinion that many individuals, ministers, students and private members of churches of various ranks who are staying at home, ought "to forsake all" and follow Christ as preachers of the gospel to the poor dying heathen. This is an awfully serious subject. It involves nothing less, so far as human agents are concerned, than the question, whether these millions upon millions of idolaters shall live and die, "without Christ and without hope in the world," or whether "they shall hear the gospel and believe and be saved?" O what a tremendous responsibility rests with them who have the bread of life! I make no allusion to individuals. I have no particular body of Christians in my eye. But I cannot help thinking that I see in this want of real, practical, effective concern for the souls of perishing men,— this want of zeal in spreading the gospel among the heathen,—ONE reason why the faithful preaching of it is so little blessed at home. Is there not room to suspect that God may be looking with a frown instead of a smile upon the labors of a man, who, faithfully as he may be preaching the gospel to a congregation of professed Christians, is hiding in a corner among them the talent that might have told with effect against the fabric of heathen idolatry?" Is there not reason to suspect that he may here find the secret cause of his laboring from Sabbath to Sabbath and from year to year without seeing much, if any,

* Baxter's Reformed Pastor.

Query. How would it do for a minister in such circumstances to preach to his people by way of accommodation from Acts xiii. 46-("It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles,") and act accordingly? Comp. chap. xviii. 6, and xxviii. 28.

actual fruit of his labors? Is there not reason to suspect that the church, sitting under its own vine and fig tree, but after the example of its pastor, little caring for others, should have little of the presence of God in their souls and little manifestation of his blessing among them as a body? "There is that scattereth and yet increaseth, and there is that withholdeth more than is meet and it tendeth to poverty." If they concern not themselves about sending food to them that are perishing of hunger, is it to be wondered at if God command the clouds that they rain no rain upon their vineyard; and that he withholds his blessing both from their basket and their store ?-Rev. W. Swan, Missionary in Siberia.

THE DUTY OF PRAYER.

"Men ought always to pray, and not to faint."

The instructions of Jesus Christ are definite instructions. He lays down principles of duty absolutely; not mitigated to suit minor circumstances; not weakened, by being encumbered with exceptions. The instructions of Jesus Christ are comprehensive instructions. In a few words, he embraces the duty of all men. In a single sentence, he allots work for a lifetime. His words also contain the seeds of thought. A single paragraph can furnish food for contemplation indefinitely, without being exhausted.

THE DUTY OF PRAYER.

The words just quoted from the lips of our Savior contain a revelation of duty. That duty is to pray. He does not here say whether we are to pray in secret, or in public; alone, or together; by night or by day; at home or abroad; in health or in sickness. Nothing is here intimated of men's varying circumstances; but the whole sentence is pregnant with the expression of men's obligation. There is a must, an ought, in the case,-set forth by him who cannot err. The must is indissolubly joined to the action implied in the term pray. The ought enforces the injunction to pray. The words enjoin simply, strongly, decisively, the duty of prayer. Prayer is man's speaking to God; man's communion with God; man's asking God for things which God only can control, and which he is able to give. In the sermon on the Mount our Lord seems to take it as a thing settled, that men will pray; as if by a law impressed upon their nature; as if man was made to pray; as if so strange a thing would never exist, as a prayerless man. Hence in that place (Mat. vi.) he does nothing but instruct us as to the manner of praying. He teaches men how to do that which, apart from such teaching they would do, but would do it wrongly or defectively, unwisely or unworthily. But in the present case he touches another string. He affirms the duty of prayer;-that "men ought always to pray." Always to pray! Were this ought properly responded to, how much communion with God there would be in the world! What a paradise would be established among men! How would spiritual ladders every where join heaven and earth, on which Divine messengers would ascend and descend, from God to man, from man to God! How sweet would be our Sabbaths! How holy, serene and Sabbath-like our weeks! Were men "always to pray," how piety would flourish, revivals prevail, sin vanish, sinners be convert

ed, and the kingdom of God advance! This state of glory and blessedness ought to be introduced into our wicked world. And to ensure it, "men ought always to pray."

WHO OUGHT TO PRAY?

You, reader, ought to pray. I, the writer, ought to pray. The several members of our families ought to pray. Every man, individually, all men, collectively,―men, as men,-because they are men,-because they are human beings, because they are dependent beings,-ought to pray. Men, the race called man, the rank of created beings who bear the designation, man,—and every individual of that race, ought to pray. Do you claim to be a man? Are you a human being? Then you ought to pray. Your condition, your employments, your inconveniences, your want of gifts, your want of inclination has nothing to do with the case. "Men ought always to pray." Are you a man? Then you are included in the principle. Every man whom we meet, as we walk in the streets, every man who calls on us in our houses, every man in the throng of those who fill our railroad cars and steamboats, every merchant, every mechanic, every farmer, every student, every mother, every child, -ought to pray. Yet, alas! in what a prayerless world do we live! And what open contempt is cast upon a most reasonable divine requirement! If God looks down upon this world and sees all that is done in it, has he not reason to burn with displeasure against the multitudes who shut him out of all their thoughts and their plans, and exclude him from his own creation?

WHEN OUGHT MEN TO PRAY?

Always. "Men ought always to pray." As long as they are men, existing under their present relations, and not separate spirits. Morning, evening and at noon, and in the wakeful hours of night, in the intervals of business and of pleasure, in prosperity and in trouble, in health and in sickness, alone and in society, on the Sabbath and through the week, walking, riding, conversing, preaching, working, planning, building, digging. Robert Hall used to rise from the midst of a heated discussion, and walk to the window for the opportunity to offer prayer. Whitefield, it is said, in the intervals of conversation, seemed to be engaged in prayer. When others pray, we should send up the aspirations of our souls with their words. Every one of their petitions, if it be fit and right in itself, should receive our intelligent, solemn, sincere and hearty amen. When ministers preach, they should still be praying. It is said of an eminent godly divine that, in preaching, at the close of every sentence, he looked up to God as if to ask, "Lord, what shall I say next?" The most effective sermons are those in which many of the pauses are occupied by the preacher in praying for a divine blessing. When we give, we should pray,-that God would accept our gift, as an offering laid on his altar;-and that it may receive his blessing in reference to the end for which we design it. To what purpose are our gifts, if there is no God in them; if God's hand do not accompany them, and apply them, and speed them to their end? Living, we should pray; -what hour is liberated from the obligation? Dying, we should pray ;-how appropriate it is for one who is just entering into the presence of God! When men come to a dying bed, they often regret many things pertaining to the history of their lives. But few things are regretted by men so generally as this,— that they did not pray more. The portion of our life spent in prayer will form