recent legislative measures to the professor of Romanism, has induced many to come out boldly, who once walked in silence and obscurity. Nor can I discover any ground for that general apostacy which is so commonly assumed. St. Paul speaks in his Second Epistle to the Thessalonians (ii. 3-10.) of "a falling away," and a revelation of "the man of sin," which should take place prior to the day of Christ; but it seems to me that the apostacy of which the Apostle speaks has already taken place; and if my view be correct, I see no reason which can be given why we are to expect a SECOND falling away.

I am the more emboldened to institute an inquiry on this subject, because I lately heard a preacher maintain, that the falling away spoken of by the apostle, commenced with the Christian Empire of Rome, that the man of sin was now in the progress of destruction

by the word of God, which he considered as synonymous with the spirit of his mouth, and by the extension of the redeemer's kingdom in these latter days, which he considered the brightness of his coming: he said the man of sin was wounded, when Luther stumbled on the bible in his Augustinian monastery, that he was further injured at the Reformation, at the establishment of Bible Societies, and especially, the introduction of scriptural education into Ireland, and he thence drew motives of conIsolation to those who are alarmed at the dark and discouraging appearance of the times.

Perhaps, Sir, you will allow this inquiry to appear, and afford a little space in some future number, to those who may entertain a different view on the subject, than that which I have been led to adopt. Believe me to be your's truly, INVESTIGATOR.

H. M.

SIR,-I presume it is generally allowed, that a clergyman is not bound to remain attached to any particular parish, where he may have been appointed to a cure of souls. The general lawfulness of changing his situation, when his motives are legitimate, must be admitted. In your case, pecuniary motives, and as far as now appears, all secular motives are out of the question; the question is consequently reduced to two points, whether want of success may be a lawful motive for desiring a change; and whether you may relinquish your church to a clergyman whose instructions will not be quite agreeable to your own sentiments.

I do not think that want of success is a satisfactory ground for quitting our station. We are responsible for the nature of the exertions which we may use in executing our duty; but the attainment of the end is not in our hands. A prospect of being more useful is not a valid reason for change; since this maxim, urged to its full extent, would subvert the whole order of civil and ecclesiastical establishments. Want of success may, however, furnish a subordinate inducement to relinquish our situation, where no evident moral obligation opposes it. I confess, that thus far, I see nothing that binds you to the unfruitful soil of B-. The character of your successor forms the next object of consideration. Let me here propose a question. If a living of considerable value, in a large and populous district were offered to you, would you accept it? case of your acceptance, your present living would revert to the patron, and you could have no influence in the appointment of a successor. If this would be lawful, and few would deem it unlawful, the same reasoning which would prove its

In

legality, would serve to prove your meditated exchange lawful. The views of your successor would not exactly accord with yours in some doctrinal points, confessedly of importance. But are his views so contrary to yours, that he would teach erroneous doctrines; so that his instructions would tend to mislead, rather than to benefit his hearers? If so, the point is decided but your statement does not authorize me to impute this to him. I would by no means lessen the importance of doctrinal purity in a teacher; yet, where, in the main, he holds the truth, I am not sure that we ought to regard it as an essential article, that he should express himself precisely in our language. Perhaps this gentleman may be better suited to edify the people of B-- in his way, than you may with a more correct view of evangelical truth. I confess, no good reason for confining your ministry to B- presents itself to my mind, and I see nothing unlawful, or improper in the exchange.

I would beg leave to add a few words connected with the subject. In making any great and important change, it is desirable for our comfort, though perhaps not essential for our direction, to see something like the guidance of divine providence in the course of our pilgrimage. Something of our own will must have place in all our determinations; but when that bows down meekly before the will of our heavenly Father, where there is no eagerness nor earnest desire to attain the possession of a specific object; but an honest dereliction of our own wishes and interests, we may reasonably hope that we shall be preserved from any dangerous mistake; or be pardoned and blessed, if our mistake were involuntary, or through defect of competent instruction. J. P.

THINE image, my darling child, still appears in vivid colours before my mind, and carries me back to scenes which, although painful to flesh and blood, yet exhibited the rich grace of a covenant God, in the bright illumination of thy delicate mind-in thy patient endurance of long and severe affliction in thy tender, unceasing anxiety to make all around thee happy— in the serenity and composedness of thy soul amidst the grief of those who surrounded thee in thy last moments--and in the victory which thou didst obtain over death itself. In thee has been illustrated the meaning of the words, "" out of the mouths of babes and sucklings thou hast perfected praise." In thee a proof has been given, that the word of God "maketh wise the simple." To thee were revealed the things that are 66 hidden from the wise and prudent." Thy short life was one continued exhibition of the holy-subduing -peaceful influence of genuine godliness. It was impossible to know thee without loving thee, and being led to bless God for the great things which he had done for thee. Regret for the removal of such a child is natural-but the word of eternal truth declares that all is right, and just as it should be; while faith laying hold upon the promises, enables the soul to acquiesce in the wise ordering of providence, and submissively to

ask,

"Shall not the Judge of all

the earth do right?" "Shall we receive good at the hand of the Lord, and shall we not also receive evil?" Faith whispers in accents that cannot be mistaken, daughter is not dead, but sleepeth" -thy separation from her will be but short, there is a resurrection of the just-and in that resurrec

thy

tion, she will shine gloriously in the glory of her Lord and Saviour. O that I may now be privileged to see through the surrounding gloom, and daily indulge the blessed hope of meeting thee where trouble is unknown - where bliss is ever on the increase where unutterable joy swells the soul, and where the tongue ceases not even for a moment to ascribe "salvation, and honour, and praise, and power unto him that sitteth upon the throne, and unto the Lamb for ever and ever." If there be conflict here, there will be victory hereafter. If there be uneasiness here, there will be rest hereafter. If there be a blasting of hope here, there will be a soul reviving fruition of it hereafter. If there be here a mixture of good and evil in the true believer and in every thing with which he has to do there will be the absence of all evil and the perfection of all good hereafter. If society here tends to lower the standard of Christian love-the society of heaven will cement and strengthen, and extend it.

If

separation from those we love, and to whom we are united in the bonds of Christian fellowship be a source of regret while we are here in the body--that will cease when all the redeemed of the Lord, obedient to the sound of the last trump will rise incorruptible, and partake of the glory prepared for them before the world was. Enough is written respecting this glory to excite the attention of the thoughtless, and to encourage the heirs of salvation to quicken their pace while travelling along the heavenly road--to give increasing diligence to make their calling and election sure and in pressing to the things which are before, to forget those which are behind, and

"

b It may not be amiss,' says the writer, to make a few general statements before we enter into particulars.

The first is, that the subject, although plain in theory, is yet of exceedingly difficult application. Modest, humble, pious men are very apt to be deterred from all thoughts of entering the ministry, by many considerations, which naturally present themselves; while others of doubtful piety, having in their compositions a degree of selfconceit, and forwardness, frequently derive encouragement from such things as have in truth no application to their cases. Most men must have witnessed such occurrences. Notwithstanding this difficulty, it is our duty to state scriptural principles with all possible plainness, and endeavour in practice to guard carefully against the abuse of them. The inquiry, Who ought to study the question-Am

I CALLED?'-admits of several answers. The first is, That no person who is without piety need give the matter his attention. The first thing for him to do, is, to "think on his ways and turn his feet to God's testimonies;" "to repent and believe the Gospel." Again -No female is bound to study this subject for personal decision and action.

"I suffer not a woman to teach." 1 Tim. ii. 12. Lastly, it may be a safe rule for every male member of the church to inquire,

AM I CALLED?' In a great majority of cases, even an hour's reflection may show clearly that a negative answer should be given.

'But let us proceed to consider the nature of a call.

A call, then, is either extraordinary or ordinary. An extraordinary call to the ministry is one given under such circumstances as, in a marvellous and clear manner, show the will of God. Thus the call of the four fishermen was extraordinary, not merely because it was given by Christ, the head of the church, (for all genuine calls proceed from him) but because it was given by him in person, and in terms so unequivocal and so plain as to remove all ground of doubt. So also the calling of Barnabas and Saul would seem to have been extraordinary. "As they ministered to the Lord and fasted, the Holy Ghost said, separate me Barnabas and Paul for the work whereunto I have called them."

Acts xiii. 2. An extraordinary call, in its very nature, is confined to the days of miracles.

An ordinary call differs from an extraordinary in this, that in ascertaining its reality and genuineness, we pursue the usual course by which duty becomes known, without any supernatural or marvellous indications of the will of God. Such are all calls given since the days of miracles. An ordinary call may be as clear as an extraordinary; yet it must require more patience and longer time to ascertain it. An ordinary call is distinguishable into a general and a special call.

A special call to the work of the ministry is such a concurrence of qualities and events on an individual as, if explained by the principles of the Bible and of common sense, will make it manifest that the will of God is that he, on whom the concurrence is, should enter the ministry. This is the call which every man must have, if he would enter the ministry in an acceptable manner. In determining whether we be thus specially called, we are to give good heed to the word and providence of God, as they separately shed light on each other, and unitedly, on this subject; and we are not to give any heed to strange fancies, and unaccountable impulses, and supposed visions.

The leadings of providence are as various and as remarkable, as the striking diversity of occasions requires. In general, however, they relate to the things following, namely,

The disentangling of an individual from such engagements or pursuits, as would interfere with the duties of a minister, or with due preparation for the holy office :

:

The furnishing of the means of acquiring the necessary knowledge, and discipline, by raising up liberal, and perhaps unexpected friends; by giving success in lawful business; or by disposing some one to

instruct us in the rudiments of a suitable education:

Or if we already possess the means, perhaps God's will is indicated by defeating our worldly plans; by sending afflictions upon us; or by making us acquainted with the history, written or oral, of some one who has felt and acted very much like ourselves. In many ways, may God indicate his will by his providence. Now, acts of providence, rightly interpreted, are of vast importance in directing the humble in all the affairs of life; and why should not their guidance be especially looked for in this great matter?

A few words of caution and warning belong to this subject. It is not given to every man to see clearly far before him, though many think they do. "The pillar of cloud and of fire," (a striking emblem of God's providence,) gave not, on one day, any pledge as to the course to be pursued the next day. The question to be decided is this, Can I lawfully take ba step towards the holy ministry?' If

you can, and if it be God's will, that you should succeed, the way will, in due time, be opened for you to proceed further and further, until you shall find yourself in that office, at which you had been grasping with pious eagerness for so long a time.

Again, judge nothing before the time. The acts of Divine Providence, until finished, are holy enigmas; and some of them remain such through our whole lives. If, therefore, God seem for a while to frown on your purposes, be not hasty in inferring that he is about to defeat your plans; but wait, and learn the end of the matter. And if he shall so hedge up your way, as that for a time you cannot proceed, wait and learn whether he will not open it again. When the hosts of Israel had the Red Sea before them and the Egyptians behind them, the unbelieving wished