within a reasonable distance, it is desirable for them to unite, merging their minor differences in a regard for the general welfare. Union might enable them to support a pastor; good would result in the diminution of theological strife, and the promotion of brotherly love; their combined efforts would be directed to the conversion of the ungodly, rather than the aggrandizement of separate societies; while it would stimulate the more gifted members to aid the pastor in his evangelistic efforts.

If a poor congregation be in the neighbourhood of a strong and affluent community, it should receive from it assistance in the maintenance of its teacher. This is readily and effectually rendered by some of our churches,, and if attention were drawn to it, would probably be given by a larger number. If a church can do more than support one pastor liberally, it ought to assist in supporting another elsewhere. It is far better for a poor church, until self-supporting, to consider itself an offshoot, or partial dependant of a larger, than for its minister to apply to several quarters for alms. It would create in the larger church a healthy interest in the advancement of the gospel, while sympathy and aid would stimulate the zeal of the weaker church, and greatly encourage its minister.

Those churches who are unable either to support a pastor, or receive adequate assistance from others, ought not to seek a pastor, but content themselves with the instructions of their officers, or the members of adjacent churches. This would be far better for them on the whole, than to have a pastor utterly inefficient, because miserably paid..

It is matter of enquiry whether in the education of our ministers some difference should not be made between those who will have to labour in poor and neglected districts, and those likely, from their superior abilities, to preside over large and opulent congregations. It must be a mistake, though perhaps unavoidable, to habituate to the comforts of a college, men who must suffer the privations of a village pastor. The college at Haverford-west meets this necessity at least as to Wales. The small allowances on which the students support themselves, prevent them from forming habits which the stipend of a Welsh pastor would be unable to sustain; but a highly educated gentleman, accustomed to the refinements and comforts of genteel life, is plunged into difficulties indeed, if amid the rough population of a country village, he has to support his family on £60 per annum.

Where churches are unable to support their minister adequately, he should associate with the pastorate a secular occupation. There is no incompatibility between them. Many ministers have been engaged in agriculture or trade, while others have resorted to education or the press, without impairing their usefulness or power. In many of our country churches, notwithstanding the amount of labour demanded of one kind, unless a minister have studious habits, he enjoys in other respects considerable leisure. Increase of labour will give facility in its discharge, and lead to economy of time. The habits of business produced by trade might often be of immense service to the pastor; many fail in the outset of their career, from ignorance of human nature, and inexperience in business. We hold, therefore, that if the church do not support him, the minister must provide for his household by some other means, and if this be inaccessible, or disallowed by his charge, he is at liberty to seek another pastorate, or, failing that, to relinquish the ministry. It would be a gain to the cause of religion, if, instead of dragging on a spiritless life, crushed by indigence, our pastors were active and intelligent tradesmen; they would be quite as useful, and far more respected; they would labour with more heart and earnestness; their churches would be more interested in them, and the blessing of God would attend their work. Every young minister settled over a feeble church should be content to

remain in celibacy till circumstances improve, or should unite some other employment with the pastorate. No respect for prejudices should deter him from what in this respect is right: cowardice will invite oppression. Nor ought churches to object to this. Doubtless they may prefer ministers free from trade, as the clergy of the Establishment, or gentlemen with private fortunes; but when they advocate exclusive devotion to ministerial duties, without providing a competent stipend, we denounce it as pride under the false plea of efficiency. If it were not beneath the dignity of an apostle, it cannot lower the dignity of a christian pastor, to pursue a secular calling. If he be a good man, one who feels entrusted with the care of souls, and only such ought to be in the ministry,-no employment for a livelihood will impair his earnestness; the improved power of doing good will combine with the diminution of his anxieties to give new energy to his labours, while his example of honest industry will be an additional means of usefulness.

Little reliance should be placed on societies for the partial support of pastors, for they are rarely unaccompanied by the evils of an endowment. They act as a premium upon the indifference of the people; churches receiving their assistance are slow to become independent, and societies have no direct interest in them, or influence over them. The assistance of an adjacent church is a proof of loving and brotherly sympathy, acts as a stimulus to self-effort, awakens grateful affection, and is connected with a close and observant interest; but that of a society springs from no sentiment, kindles no sentiment, is not a moving power; it rather makes the infant church lean on others, than aids it to walk alone. Without denying that societies for the assistance of poor pastors have their place and value, we still attach to them the least importance, as means of extensive, or abiding good.

We make these suggestions only as a contribution towards an improvement. Many remedies of more practical value have perhaps been omitted; we desire only to draw attention, and stimulate enquiry. It may be truly said of the present state of the churches on this question, "these things ought not so to be." To expect improvement may be Utopian; to attempt it is our duty. "Happy is he that condemneth not himself, in that thing which he alloweth." "To him that knoweth to do good, and doeth it not, to him it is sin."

§ 8. It is deeply to be regretted that this subject has been allowed to slumber so long, and that the delicacy of ministers has prevented its agitation. Doubtless, many have been deterred by the proverb, "He that toucheth pitch shall be defiled." We can understand the silence of our poorer pastors, to "utter all" their "mind" would expose them to calumny, which they dread more than starvation. It is perhaps strange, that amidst the benevolence of these times, pastors of opulent churches have not appealed more loudly for the poor; but their hands are generally full of work, and amid the pressure of other claims this has been forgotten. Meanwhile the evil is augmenting. Though congregations remain equally good, and their social status is unchanged, salaries of pastors are diminishing; while the number of ministers is increasing, who are to be exposed to the evils we deplore. It is high time that the attention of our more influential ministers and deacons should be given to the subject, and their influence be everywhere employed to stimulate an improvement.

Pastors of our large churches! speak up for your brethren. Your voices will be heard when theirs will not avail. You may speak without fear of misconstruction; your starving brethren dare not speak, lest they compromise character and usefulness. In your intercourse with churches through the country, impress the pastor's claims. Consider how you may

best use your influence for their benefit.

Your churches show their

appreciation of your labours; prompt other churches to the better remuneration of brethren, as diligent and earnest as yourselves. Your united remonstrances must surely have some effect. Truth and justice will prevail if firm utterance be given to their mandates.

Deacons, and members of wealthier churches! consider this subject. Render assistance to some struggling church in your neighbourhood. Moot the question at your associations. Urge it on deacons and churches with whom you have influence. Help the poor pastors in the battle of life, by suggesting some other employments to assist their need. Think, converse, pray over this subject. Strive to do something towards a better state of things. Give yourselves "no rest" till you have done your best for the servants of the Lord.

Dear brethren, members of Christ's church! give this subject your earnest and reverent attention. Are you doing for your pastor all you ought? all you can? To what extent do you remunerate his services? Cannot his salary, so small, be augmented? Will none of you double your contributions? Will you not institute weekly subscriptions? Are you happy in seeing your pastor a pauper? Is this your appreciation of his labours and sacrifices? True, he complains not, for he seeks " not your's, but you;" but can you rest while he is indigent, depressed by anxiety, and driven to his "wit's end" by want? Can none of you augment your pastor's salary by larger gifts? Is the £5 per annum all your pastor deserves from you, all you can spare him for a whole year's labour for your benefit, all that his ministrations are worth to you? Is there not one family to make the £5, £20, and set an example of greater generosity? And ye poor of Christ's flock! you will not be backward with your mite to shame the negligence of the affluent. Dear brethren! consider the claims of your pastor, and see to it, that in the sight of God, these are adequately met; that the smallness of his stipend is of your necessity and not of your choice. Your pastors are "brethren beloved in the Lord," your "servants for Jesus' sake;" they serve "not for filthy lucre, but of a ready mind." They have renounced prospects, perhaps lucrative, for the ministry of the gospel and the salvation of souls. Some of them are training up large families amid great privation; others have toiled in your service many years, and are drawing near their end; none bring reproach on religion, or on you. They have wives and families whom they love, whose trials they acutely feel, some of whom are enduring hardships for which they were never fitted. You have long and greatly profited by your pastor's teaching, and were perhaps led by it to Christ; perhaps your children are indebted to him, under God, for their hopes of salvation. His ministry has been one of life and power; you have been strengthened in holiness, prompted to labour, comforted in trial, and aided in your path to glory. Oh, appreciate his services, respond generously to his claims. Lighten the burden which oppresses him; provide more liberally for his comfort. Love your pastor as a brother; minister, as a brother, to his wants. Let him feel that his people are his friends, that he dwells in their loving hearts, as in his home; and when he quits you for a season, let the purest joy of his life be the greeting which welcomes his return.

Your

Dear brethren! give this subject the attention it deserves. ministers toil for your benefit; let them see that you appreciate their labours. The present state of things is distressing, and the issue must be disastrous. No evil can result from the agitation of the subject; much good may possibly ensue. The church that is indifferent to the subject does not deserve a pastor, and wilful neglect of his wants will be remembered by the "Great Shepherd of the sheep." The pastor, notwithstand.

ing his people's neglect, may still continue to "feed them with knowledge and understanding," and thus insure a gracious reward; but it is impossible for a church to ignore his claims without having "leanness in their souls," without having to sigh and cry in vain for the "times of refreshing from the presence of the Lord." The treatment of the ministers of Christ is a test of your appreciation of their message; your conduct to the servant shows your sentiments towards his Lord. It is as true in principle of the christian pastor as of the disciples, "Inasmuch as ye did it not unto one of the least of these, ye did it not to me." "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it." "Let the elders that rule well be counted worthy of double honour, especially they who labour in word and doctrine; for the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, and, The labourer is worthy of his reward."*

Bristol.

THE MIDNIGHT DISCIPLE; OR, A GUIDE TO FAITH.

BY THE REV. W. P. BALFERN.

"The same came to Jesus by night."-John iii. 2.

Many centuries ago, a timid, half-doubting disciple, availing himself of the darkness of night, issued forth from his dwelling-place to seek an interview with the King of kings. The darkness which surrounded his steps, as he pursued his way, well symbolized the sable cloud which covered his mind. Mysteries there were which excited his anxious thoughts, and drew his tardy steps towards the great but unknown Teacher of Israel.

A wonderful sight was presented to this visible universe on the night that this inquiring man found his way into the presence of the Son of God, to give utterance to his perplexities, and fetch wisdom from the lips of the despised Nazarene. Strange that the Creator and the created should thus be brought into visible converse with each other; that He who dwelleth in light which no man can approach unto,-whom no man hath seen, nor can see, should so veil his glory beneath our nature, that a sinful man could gaze upon his face, and receive instruction immediately from his lips; that his greatness being equal to our littleness, he should_cover and yet reveal himself through our humanity, making it not only the temple of his Godhead, but the infallible oracle of those divine communications which alone can guide the mind to peace and rest.

What christian mind is there which has not gazed with intense interest upon this scene? Here we behold the great and self-existent Eternal,that august being whom the heaven of heavens cannot contain, whose omnific word spoke all things into existence, and who sustains them by his almighty power, clothed in the robes of human frailty,-A MAN among the children of men,-and so completely one with us does he appear, that a poor, guilty, erring creature is not afraid to approach him. Who, now, shall say that God is unwilling to commune with man, or that he has left him, like an orphan, to wander through his universe; that he has no concern for his intellectual and moral manhood? Behold the fountain of heavenly wisdom now flows at his feet, and pours forth its fruitful streams to purify and bless. Through human lips God speaks to man, and through our finite words his thoughts distil like the descending dew upon the seeking heart. Oh, favoured Nicodemus! privileged to hear the voice

*It will be observed, from an advertisement on another page, that the three articles, of which the above is the last, have been reprinted in another form for separate circulation. We earnestly bespeak for the pamphlet a wide sale, and the most devout consideration.-EDs.

which never erred, to gaze upon that form which heaven adores; to mark that golden urn in which God's mind lay hid, those moving lips from which God's love distils in words more sweet than honey from the melting comb.

And yet this man came to Christ by night; he sculked into his presence like a thief; he fain would steal instruction from his lips, and take the Bread of Life by stealth. Oh, shame! methinks his echoing steps might well have waked the dead to frown upon him as he passed along; the shadows of the night refuse their aid, and heaven's own sun shoots forth his rays to spread his shame. Ashamed of Him who left his throne to reach his heart, to take the veil of darkness from his mind, and pour the balm of heaven into his bleeding wounds! And yet this man was not despised, he did not seek in vain. He was not harshly spurned away; his cowardice called forth no frown upon the Saviour's brow, nor did his ignorance excite a laugh. The Teacher whom he sought was great, and wise, and holy, and infallible,—and because he was all this, this timid scholar found a Friend, and for the first time heard the greatest truths which ever fell from mortal lips. Like as a little child with trembling and uncertain steps strives to reach its parent's knees, or struggles to pronounce its parent's name, so doubting and uncertain Nicodemus ventured forth to reach the fountain of Eternal Truth. He did not find that fountain closed because he staggered towards it in the dark. He was not sent away without one drop to cool his feverish thirst. He asked, and he received more than his prayers embraced, or his poor finite mind could grasp. Of the great Prophet of his people it had been written, "He shall not break the bruised reed, nor quench the smoking flax." Nicodemus proved this promise true, and by his very fears and doubts instructs us, his timid steps may guide us to the Truth. It is better to come to Christ in darkness, than not at all. It is sad to be ashamed of that which fills the angels with joy, to fear it should be known we sit at Jesus' feet. The argosy that would return freighted with rich treasures from the orient East must pass through many storms, and plough her way through surging seas, not only when the light of day falls on her prow, and gentle zephyrs fill her sails, but when the night hangs up her sable curtains o'er the sky, and the straining eye in vain would catch the smallest ray to cheer the dark void, to guide the uncertain course over the vast, mysterious waste of waters ;would she reach the port of safety, "Onwards," must be the cry,-mid storm and sunshine, by day and night; and so the soul in quest of truth, though often hard beset by sin, darkness, and temptation, by difficulties which, like an adamantine chain, threaten to bind the soul to the bleak, barren rock of unbelief, must still cry, "Onwards," in faith and prayer, coming to God, crying to him for light; must still press forwards to the great central luminary of eternal truth,-the Christ of God, the haven's mouth of Deity,-through which the ocean of truth pours itself forth, to fertilize and bless the soul; -the great Light fixed in the steady heavens of God's Word,-the Christ of God; He who is God, and therefore can understand thee, seeker after truth,—and succour thee, benighted traveller seeking for this gem; despair not, for He is equal to all the strange, mysterious wants of thy strangely disordered, guilty, and necessi tous soul, thy subtle thoughts, the intricate coil of reasoning which draws thy soul hither and thither, until thy mind, like the troubled sea, can get no rest. And He is man; mysterious truth, but true; and he can feel for the struggling soul, its pains and weakness, its hopes and fears. Oh, let thy soul cry after Him, as cries the helpless infant for its mother's breast,-come thou to Him in prayer,-be willing to be taught; in coming to Him thou wilt find thy doubts forsake thee,-the night