exercise of such resources as we may command, transforming a wilderness into a garden of the Lord. Memoirs like this, instead of discouraging, make the reader conscious of new powers, diminish the influence of impediments, and strengthen the hope of success in our own field of moral effort. The mind that does not rise from this memoir excited and mightier for God, has a heartlessness and apathy none will covet. Among the peculiar benefits derived from this memoir, I may mention the idea the reader will receive,

First, Of the comprehensiveness of the ministerial office. Too commonly this office is restricted to the mere business of preaching, and administering the sacraments. These are indeed divinely appointed and important; but even these lose much of their efficacy without the aid of external circumstances. The early Apostle, when he rose to preach, was attended by that interesting recom. mendation as "a man of God," the wondrous miracles he wrought. This collateral qualification gave impressiveness to his address. When the modern Apostle would preach with due impressiveness, he too needs the collateral aid derived from the character of "a man of God." This character cannot be furnished by miracle-that has ceased; nor by apostolical succession-that requires proofs; but, his character as a man of God must be evinced by those " fruits of the Spirit," the purity, tho benevolence, the usefulness of his life. The preaching that is carried home by such collateral aid, will and must be heard. Such a pastor, whose active benevolence reaches the necessities of young and old, the ignorant, unskilful, sick, poor, and friendless, "with a godliness that is profitable unto all things," will interest the cold and careless, silence the penurious and gain-saying, and triumph over all opposition to the kingdom of our Lord. Such a pastor was Oberlin. Such, required at all times and places, are peculiarly necessary to our country. Ours are a people that move not in the dull, mill-horse circle of prescription; they think, judge and act for themselves. Enterprising, laborious, jealous, and calculating, they will judge of ministers by their character, of character by its worth. We must therefore prove ourselves worth something to society. It is not enough that

we are officially sacred and negatively good-we must be vigilantly, actively, efficiently, universally and constantly, the benefactors of our race. This is the genius of Christianity. Such was our blessed Lord, not a mere preacher, but one that "went about continually doing good." Such is the very law of our profession-"whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." [Phil. 4: 8.]

A second lesson of value, furnished by these memoirs, is, the striking exhibition they give, that a parish, no matter how obscure, ignorant and poor, contains work and reward sufficient for a Christian pastor. Such parishes none should despise. Let them rather be coveted by those men who, possessed of the benevolent heroism of Paul, desire not to "build on another man's foundation." The post of hardship is the post of honor among enter-prising and patriotic soldiers-why not among the servants of Christ, "who war a good warfare?" Every inch of Satan's empire in this world has been given by grant to our Redeemer, and must be gained to him by the moral energies of his people. If it must be gained by some, why not by us? Think not that duty calls us only to work the cultivated field, when the "wilderness and solitary place might be made glad." Not only is this "covenant of promise" for our encouragement, but the history of Stouber and Oberlin evinces, that a parish secluded, rough, barbarous and poor, furnishes scope for all the piety, talents, and attainments of a pastor; all the Christian co-operation and aid of his family and friends; is compatible with the moral and intellectual improvement of his children; is adequate to his and their support; admits of the purest and warmest friendships that can cheer us in our pilgrimage, and the attainment of a reputation and influence by which a man may reach to distant countries and bless the world. The name, example, and work of Oberlin will live, when a hundred pastors of Strasbourg and Vienna, Lyons and Paris, will be forgotten!

A third important lesson will be strikingly exhibited in these memoirs: that the religious state and improvement of a parish are much dependent on physical circumstances. Unskilful husbandry, neglect of mechanic arts, badness of the roads, (beside rendering the people subject to want and famine,) prevent religious and kindly intercourse, render them incapable of sustaining schools, reading and procuring the law of the Lord, supporting and enjoying the means of grace, and by sharing their substance to the family of Christ, growing in the sentiments of Christian benevolence. The politician will therefore study to improve the resources of a country from motives of political economy; the minister of the gospel will engage in this work, because it is indispensable to moral happiness and improvement in the kingdom of the Lord on earth. Not to concern ourselves in the physical and intellectual advancement of our people, evinces a want of philanthropy, or of enlargedness of mind to comprehend the providential government of God. It is just that we should suffer for our imbecility or apathy. Let us know, and feel, and attempt our duty, watching, however, as to motives, "that whatever we do, all is done for the glory of God."

A fourth lesson, strongly impressed by these memoirs, is, the true philosophy of laboring constantly and mainly for the young. Supported by the aged, finding them our companions, and addressing their understandings from the desk, there is a tendency to overlook the youth. Hence the fact, that notwithstanding constant and labored preaching, so many congregations are stationary or even retrograding. The lambs are the future flock, and the Master's charge is, "feed my lambs." He accepted and defended the "hosannas" of the children in the temple. He vindicated their claim to his regard when apostles opposed, and left to his church this solemn and ever-binding declaration, "Suffer them to come unto me, and forbid them not, for of such is the kingdom of heaven.”— In childhood the character of the man is forming. Then the sensibilities are most impressible, the memory most tenacious, and mind most wakeful, active, and avaricious of improvement. Then time for moral and intellectual cultivation is most in their power. Years will soon bring

with them cares and embarrassments, so that they will be no longer masters of their time or of themselves. We might be instructed by the enemies of truth and rightcousness. How soon do they begin the policy of error and destruction! As soon as a passion can be kindled, or a prejudice against the truth excited, the young are appealed to, and engaged. Let us, then, make the youth of our congregations the objects of constant regard, labor, and prayer, that they may "remember their Creator in the days of their youth," and form the noblest characters for time and for eternity. Thus will our labors be most rewarded by the constant advance of intelligence, industry, and moral feeling, not only among the young, but among the aged who will be influenced by the improvement; and when the days of feebleness shall come upon us, we and our work will be sustained by the piety, intelligence, activity, and filial affection of the young.

A fifth lesson from the history of Oberlin is, that our own disinterestedness and usefulness will be the best security for our support--a security that will triumph over every revolution and disaster. The retaliatory principle in human nature, is applied to virtue as well as vice. "With what measure ye mete, it shall be measured to you again." When the pastor himself exhibits a gen erous spirit, and though his resources be small, yet freely shares them for another's good, the people, while they yield more to the influence of his precepts, from this evidence of their sincerity, are by natural justice apt to reward the kindness he has bestowed. In reference to the administration of Providence, the principle is the same. The man that trusts in the Lord, and does good with a self-denying spirit, shall verily be fed. While the man that "liveth to himself," is often left of God to mourn the loss of property and influence, as well as find in man a stinted charity in the hour of calamity. The life of Oberlin had been one of self-denial, liberality and usefulness; and in the time of his changes and privations, his people were prompt and faithful to share their morsel with their kind and valuable pastor.-But I have already detained you too long from the pleasure and profit of the volume I introduce, which was, in the Providence of God,

compiled by an English author from unquestionable documents, for the very purpose of carrying on the valuable schools which Oberlin began. May the blessed Lord whom we serve, make us fruitful, "always abounding in the work of the Lord." This is His will, and the sincere prayer of

Your brother

In the Gospel and hope of Jesus,

Western Theological Seminary,

LUTHER HALSEY.

October, 1830.