at the same point, into the same ocean. Already are they seen to approach each other; words of friendly salutation are exchanged across the isthmus which yet divides them, and the pennons which gleam from the vessels of those who float upon their surface are found to contain mottoes of similar import. On the one I see it is written, "Great and marvellous are thy works, Lord God Almighty;" and on the other, "Just and true are thy ways, O thou King of saints;" and when these two currents shall unite, then there shall go up from the blended multitude, as the sound of many waters, the one undivided song of Moses and the Lamb.

STUDY AND PRAYER.

One of a minister's snares is to study more than he prays. Many of our best men are liable to this temptation. In the hurry of public duties and the toil of preparation, in times that demand much exertion, and require no little study to meet the state of the public mind, prayer, if not overlooked, is apt to be slightly and inadequately performed. This will explain the disappointment which some experience, and probably show the reason why men of inferior talents and much less study, are more useful in the church of God than some others vastly superior to them in all the apparatus of the ministry. Sometimes a preacher feels backward in his preparation for public services. He may be so sometimes without criminal negligence. Providence may have thrown him into peculiar and trying circumstances, and he has scarcely found leisure even to think of a text. The hour of duty approaches. But a short interval of time, and he must make his appearance. There is a strong temptation to spend the brief interval in study rather than in prayer. Let him divide it, if he can, and if not, let him give it to prayer rather than study, for prayer will better supply the

place of study, than study the place of prayer. Too often he fears to spend too much of the little space of time between services in prayer, lest it should prevent the process of close thinking and adequate preparation. But does not this disposition arise from unbelief, and does it not soon terminate in self-dependence? While such a frame prevails, the mind becomes unconscious of its dependence, and forgetful of the efficacy of prayer. It is injurious and wrong every way. Bad in its source, bad in its present effects, bad in the habit it promotes. It is essentially dishonourable to God, and he will resent it. The minister must labour on, but he feels no holy rapture, no enlargement of heart. If he finds his mental resources sufficient to invent matter for his engagement, still his own mind has no enjoyment. His ideas may be just and beautiful, appropriate and convincing, but he toils at a duty, and performs a task; he finds neither his meat nor his drink in doing the will of his heavenly Father. Hence his own heart starves amidst plenty. He is like a man that serves food to others, but has no appetite to taste it himself; or like a vessel that contains and conveys water, but does not absorb it. His hearers may find edification, and express pleasure under his discourses, while his own soul tastes nothing of the refreshing or invigorating influence. Or he may enjoy amplitude of view and thought, freedom of speech, and energy of manner, while his hearers feel not the life-giving spirit, -no drawings of love-no kindlings of hope-no throbs of repentance. He wonders he does no good,-hears of no awakenings and conversions. Perhaps he is tempted to compare the quality of his own performances with those of inferior brethren who are successful, and he is ready to resolve the mystery into the sovereignty of God. But before he does this let him refer the matter to conscience. Perhaps there is a sufficient reason to be found in this fact-they have studied less and prayed more. At least, he should candidly and faithfully judge before he reverts to absolute sovereignty. Let him begin to try the effect of

more prayer upon his own mind. It may transform the style of his preaching without altering the manner. It may impart an unction it never had before, and leave the doctrine untouched. It may draw down an influence on the hearers which they never felt; and bring both preacher and hearers into a very different state of connexion with him who possesses "the residue of the Spirit," and who has engaged to pour it down on both people and pastor, as they seek. A warm and lively frame of mind obtained by communion with God renders God's word more impressive and more clear. Study and prayer are conjoined in the scripture, and so they must be in our habits. In studying the word the minister should seek knowledge, and search for it as for hid treasure; but he must not forget to cry after it, nor cease to lift up his voice for understanding. Prov. ii. 3, 4.

HINTS FOR CHRISTIAN MINISTERS,

COLLECTED AT DIFFERENT TIMES FROM DIFFERENT WRITERS AND

SPEAKERS.

A minister has not done his duty to the heathen, if he has not instructed his people in their duty to them. The question at last will not be, how many things have you learned? but, how much have you taught? Unless you have soul prosperity as Christians, you will not have pleasure in your work as ministers.

The chief end of an orator is to persuade; therefore, that preacher who only flourishes in general notions, and does not aim at some particular argument, is like an unwise fisher, who spreads his net to the empty air, where he cannot expect success.

When Pericles, the Athenian orator, went to address the people, he prayed to the gods that nothing might go out of his mouth but what might be to the purpose. A good example to preachers.

The Jesuits, who diligently study human nature, discover more earnestness in their discourses than other preachers.

Let earnest prayer for the down-pouring of the Spirit on your hearers precede and follow your ser

mons.

Think of your sins, in connexion with your Saviour: of your trials, in connexion with your supports: of your duties, in connexion with the promises: of your privations, in connexion with your enjoyments of your attainments, in connexion with your privileges. Stir up yourself to the work with sound vigour, that the assembly may feel what you speak.

Though others fail in their duty to us, yet we must not, therefore, neglect ours to them.

I see that spirituality of mind is the main qualification for the work of the ministry.

Sitting down among my books, I dare not reach forth my hand to any of them, till I have first looked up to heaven, and craved favour of him to whom all my studies are duly referred: without whom I can neither profit nor labour.

Since I began to beg God's blessing on my studies, I have done more in one week than I have done in a whole. year before.

Do I exercise as much thought, labour, and zeal, in visiting and conversing with my people-"rebuking, exhorting, and encouraging"-as I do in the preparation of my discourses for the pulpit ?

Preach without restraint; intercede warmly; persuade forcibly; urge incessantly the great salvation : cry aloud, "Whosoever will, let him take of the water of life freely."

ATTENTION TO THE BIBLE AND ITS REAL
MEANING.

Christ is more indignant at injuries done to his truths than even to his saints; for the truth makes saints, and the husbandman is more careful of his seed corn than of the increase.

CRITICISM ON 2 SAMUEL iii. 33.

“And the king lamented over Abner, and said, Died Abner as a fool dieth ?"

ABNER was a celebrated Jewish general, and an uncle of Saul. For many years, he supported Saul's family against David, after the fatal battle of Gilboa. A quarrel having arose between him and one of Saul's sons, Abner negociated with David to deliver the kingdom into his hands. He was received at Hebron with great pomp; and Israel was delivered up to the king of Judah. When Abner was gone, Joab came to Hebron, and found that Abner had been there. He soon ascertained the object of his visit. Fearing that so eminent a man might supplant him in his authority, and influenced by the desire of avenging the death of his brother, Asahel, whom Abner had formerly slain in battle, he sent a message to recal him. When Abner had returned, Joab took him aside, and under the pretence of saluting him, he smote him in the side, that he died.

This perfidious and cruel act greatly incensed David. To clear himself of all supposed participation in such an act of treachery and crime, he buried Abner with great honour; and was present at the funeral, in the character of chief mourner. The words before us are a part of the oration which David uttered on the melancholy occasion.