conflict and victory. Wonderfully did he rule his order, and yet rules it from the tomb! but Ignatius had been a soldier, and he carried into his community, as it has been truly said, the ideas and habits of a soldier; but then we think that the type of the genius of his "society" must not be sought for in the quiet orderly submission of the soldier of modern days. We must look rather at the blind submission to the one favourite leader, to that fierce, reckless spirit that yielded, indeed, implicit obedience to one, but as the price of unlimited freedom from all other rule which characterised the soldier of fortune in his own day. Such had he seen in the Spanish and Italian wars; such were the free companies that fought under Bourbon, Pescara, and De Leyra; such were they who, at the bidding of Cortez and Pizarro, followed them over unknown seas! and as devoted, as unscrupulous a band of followers had he. Who shall say what the order founded by Ignatius Loyola has already done? who may say what it shall do? The history of the monastic orders is comparatively so little known, that we have lingered over our subject longer than we intended. In so many ways are they, especially the Franciscan and Dominican, connected with the progress of society in Europe, with the advancing cause of freedom, with the earlier struggles of the Reformation, that we cannot but be interested in every attempt that is made to bring these influential communities before the attention of the historical student, well assured that a juster appreciation of their efforts and their character cannot fail to throw much additional and unexpected light on the history of that most important period the middle ages.-British Quarterly Review.

A MOTHER'S INFLUENCE.

THE interesting incident which we subjoin, is from the Rev. Sydney Dyer's Address on a Mother's Influence. It will be read with interest.

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"While engaged in distributing tracts among the shipping in the harbour of New York, I visited a ship recently from Greenock, in the forecastle of which I met a very aged Scotch sailor, who manifested a disposition to repel every advance, declining my tracts, and replying angrily to my questions. Feeling that one so near his end stood much in need of having his attention turned to the subject of religion, I felt unwilling to leave him, without having tried every avenue to his feelings. Knowing how proverbial Scotch mothers are for their attention to the early instruction of their children, I asked him if he had not once a mother who taught him to say his prayers, and read the Bible! The question seemed for a few moments perfectly to stun him; he stopped short, remained perfectly motionless, except the deep heaving of his bosom, and the convulsive quiver of his lips; and then, throwing up his hands, exclaimed, amid a shower of tears, My mother! my sainted mother!' As soon as he could sufficiently compose himself, he made me sit down upon his locker, and then, with a trembling voice and deep emotion, related to me how in his infancy his mother used daily to teach him the Creed, the Catechism, and the Lord's Prayer, and then would kneel down and pray with him, often wetting his little cheeks with her tears. But her death, when he was quite young, left him alone in the world, and since that time he had followed the sea and a life of sin. He had raised a family, but God had taken them, and he was now alone in the world. But,' said he, 'the bitterest hour I ever saw was the one in which my mother died; and though I have lived fourscore years in sin, I still have faith to believe that my mother's prayers will be answered in my behalf.' Whether this was ever the case I know not, as I saw him no more; but the incident most forcibly illustrates the enduring nature of a mother's influence, and its certain rewards."

EVASION BY A CHAMPION OF ATHEISM.

TO THE EDITOR, DEAR SIR,-I send you a copy of two letters which I addressed to the Editor of an atheistic periodical, that you may use your judgment as to the propriety of laying them before your readers. The Editor in question professes great candour and impartiality in the advocacy of his views, and pretends to be very anxious, that his readers should hear both sides of the question; and hence he entitles one part of his work, "Our Platform, from which any earnest opponent may controvert our Opinions." Where I reside I am surrounded with the readers of the aforesaid periodical; and as the Editor had complained of the difficulty which he had experienced, in getting religious men, either to controvert his views, or to write in defence of Christianity. I felt inclined to step upon his "platform," and address his readers both offensively and defensively. Relying therefore on his candour and impartiality, I wrote the first short letter; his answer to that led me to write the second, which he has not inserted, though many weeks have passed away; and thus he has left his readers with the impression, that his evasive answer was deemed by me satisfactory ;-a piece of disingenuity for which I was not prepared after such professions of candour and impartiality; but this may help to explain why religious men are so backward either to controvert Atheism, or to defend Christianity, through the pages of his journal. The following are the letters:

"To the Editor of the Reasoner.

"Sir,-In No. 309, of your periodical, there is an article reprinted from a Scotch magazine, and annotated by yourself. In that article, at page 377, the following sentence occurs- - Sad, indeed, must that system be of which Mirabeau had to say,-Atheism will not make a wicked man good.' To this sentence you have appended the following note-' But it has often done so since Mirabeau wrote.' Now, Sir, it is not my intention to ask you for facts confirmatory of this statement; because such facts might be open to objection, or explainable on other grounds; but I should feel obliged if you would kindly point out to me any motives which Atheisin, considered in itself, furnishes to a wicked man to become good, or tell me where I can obtain information of this description. I can easily conceive how a belief in the existence of a God who takes cognizance of human actions, in the responsibility of man, and in a future state of rewards and punishments, should present powerful motives to a wicked man to become good; but I cannot conceive how a disbelief in all these can furnish any motive for such a change; or, if it does, I do not see how such motive can be strong enough to accomplish its object in any case in which the others have failed. Hitherto, therefore, I have been forced to subscribe to the statement of Mirabeau, that 'Atheism will not make a wicked man good.' "INQUIRER."

This was inserted, and the following answer was appended

["Inquirer will find in many of our works statements of views we think stimulative of good. The first number of this volume will furnish him with a summary of them, viz., the 'Positive side of free Inquiry.'-ED."] This answer led to the sending a second letter, as follows—

"To the Editor of the Reasoner.

"Sir,-In No. 3, of the present series of your journal, you did me the honour to insert a question I had addressed to you, and to give me an answer. That answer, Sir, I must beg to say is not satisfactory, because it does not meet my question. You had stated, in No. 309, that Atheism' had made

many wicked men good ;-upon reading that statement I asked myself, 'If I were a wicked man, what motives could Atheism present to me to become good?' And after seriously revolving the matter in my mind, I came to the same conclusion I had repeatedly come to before, viz., that it could present none. But supposing you to be much better acquainted with the subject than I was, and thinking you would not make an assertion without having the means to support it, I determined to address to you the question referred to; and now, with your permission, I will offer a remark upon the answer. You say, Inquirer will find in many of our works statements of views we think stimulative of good.' Now, Sir, I never doubted this. The only thing I doubted, and doubt still is, whether those views are legitimate deductions from principles purely and solely Atheistical; which they ought to be, according to the terms of your statement, and of my question. I have met with some of the views referred to, but a little thought has shown that in all cases they rested upon principles, which had no more connection with Atheism, strictly considered, nor yet so much as they had with Christianity: I could not, therefore, consider such motives as these, as motives supplied by Atheism, any more than I could consider Mirabeau's System of Nature' to be 'Paley's Moral Philosophy,' because it had been bound and lettered as such.

"The second part of your answer directs me to an article in the first number of your present series. That article I had thoughtfully read before I saw your answer; since then I have read it again, but without deriving any satisfaction on the point under consideration; and I think any one who will read my question, and then turn to that article, will see that it furnishes me with no answer at all. The only part of that article which can be considered as having any bearing upon my question is the following- We teach that morality has guarantees in human nature, utility, and intelligence-that it has independent sanctions, as Bishop Butler expresses it, in the relations of social life.' This then is common ground upon which 'Bishop Butler' can stand as well as you; I presume, therefore, you will not claim it as the peculiar property of Atheism. So far as 'Morality has guarantees in human nature, utility, and intelligence,'-so far as it is supported by 'independent sanctions,' -so far it is neither derived from, nor supported by, any motives supplied by Atheism. The question is then, in cases (and, alas, they are many) in which these 'guarantees' are broken through, and these 'independent sanctions' set at naught, can Atheism supply any of its own, or strengthen any of those which may remain? Because, if it cannot, then, it cannot make a wicked man good; and if such a man become good, he must become so under the influence of motives which have no necessary connexion with Atheism. I beg therefore to present my question again-Where can I find any motives presented by Atheism to a wicked man to become good?

This letter the Editor of the "Reasoner" has not noticed.

"INQUIRER."

I should not have troubled you, Sir, with these two epistles, did not the endeavours of the parties to whom they were addressed, to spread Atheism through the country under the name of "Secularism," render it necessary to seize every opportunity to expose the false assertions by which they strive to disparage Christianity, impose upon the ignorant, and claim credit for a vicious system; and the quiet manner in which, while possessing great desire to hear the other side, they manage to get rid of a correspondent who may ask a troublesome question.

Keighley.

J. CLARKE,

NOTES FROM A MINISTER'S SCRAP-BOOK.

THE moment we permit ourselves to think lightly of the Christian ministry, our right arm is withered; nothing but imbecility and relaxation remains. R. Hall.

Philip Henry thus wrote on the day of his ordination: “I did this day receive as much honour and work as ever I shall be able to know what to do with. Lord Jesus, proportion supplies accordingly!" And so practically influential were these views in maintaining a course of deep toned humility, that he laid himself out with as much diligence and vigour in a very contracted sphere, says his biographer, "As if he had the oversight of the greatest and most considerable parish in the country. *

The best system of religion must necessarily either dwindle to nothing, or be egregiously corrupted, if it is not perpetually inculcated and explained by a regular and standing ministry. Mosheim.

If the church is called a flock, the minister is the pastor to "seek that which is lost-to strengthen the diseased-to heal the sick-to bring again that which was driven away; in a word, to shepherd the flock in all the exercises of tenderness, consideration and care, that connect themselves with this endearing character. If the family of Christ are an household, the minister is the steward faithful and wise, dispensing the provision of the house according to the necessities of its several members. If the Church of God be a city, he is the watchman to wake and warn slumberers of their peril. If it be a husbandry, he is the labourer to plant and water the soilto cleanse the earth-to watch the growth of the plant-and instrumentally to bring forward the harvest. If it be a building, he is the "master builder,” to build upon the "sure foundation" lively stones-a spiritual house-'growing into an holy temple of the Lord, builded together for an habitation of God through the Spirit." If there be a treaty of peace to be negociated between the Majesty of heaven and a world of rebels, he is the ambassador entrusted with "the ministry of reconciliation," and praying them in Christ's stead-"Be ye reconciled to God." Bridges.

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To relinquish or intermit ministerial labour, because it is not attended with success, would be terribly inexcusable. Labour on, commit the matter to God; wait patiently; get a feeling of the bowels of Christ, and die, praying, Lord, pity the people. Adam's Private Thoughts.

It is a very uncommon thing for men not to receive at least some part of the glory that is offered them. This is the touchstone by which the fidelity of the minister of Christ is tried. We value ourselves upon rejecting gross commendations, and extravagant flattery, because we would not make ourselves ridiculous; but when the praise is fine and delicate, and the incense prepared with art, how seldom is it that we do not suffer ourselves to be intoxicated thereby. Quesnel.

In the return of Apostolical simplicity, self-denial, and love, we may anticipate a pentecostal effusion of the Spirit upon our ministration.

Bridges.

A formal and unfaithful minister contracts a callousness by his insensible way of handling divine matters, by which he becomes hardened against them, and by which he is so far put out of the reach of conviction, in all the ordinary means of grace, that it is scarcely possible he can ever be awakened, and by consequence, that he can be saved.

Massillon.

Luther has observed, that he always found himself in the best temper for study when he had first composed his thoughts and raised up his affections by prayer.

Without descending to such a minute specification of circumstances as shall make our addresses personal, they ought unquestionably to be characteristic, that the conscience of the hearer may feel the hand of the preacher searching it, and every individual know where to class himself.

Hall. One half hour's practical study of the human heart in personal visits, gives an impulse to ten hours speculative meditation from books and authors. D. Wilson.

The great hindrances to our success in the ministry are, the want of entire devotedness to our proper work, our conformity to the world, the fear of man, the want of Christian self-denial, the spirit of covetousness, neglect of retirement, the influence of spiritual pride, defect of personal and family religion, and want of faith. Bridges.

Secret and fervent prayer for the constant assistance of the Holy Spirit, and for a lively sense of divine matters, that so he may feel the impressions of them grow deep and strong upon his thoughts, will make a preacher's expression of these things to be happy and noble, when he can bring them out of the good treasure of his heart, that is ever full, and ever warm with them, Burnett.

We cannot save ourselves, but by labouring to save others.

If an evangelical pastor be only a voice crying in the temple, and nothing more, as many seem to think; if he be nothing, but a man who has sufficient memory to retain a discourse, and boldness sufficient to repeat it before a large congregation-if an evangelical pastor be only an orator, whose business is to please his audience, and procure applause-then we have nothing to do, but to make the voice of our pupils as pleasing and sonorous as possible to exercise their memory, and to give them a bold and hardened countenance, not to say impudent-to teach them a rhetoric adapted to the pulpit and our audiences; and by perpetual declamation, like the sophists of old, render them prompt and ready in speaking with plausibility on any subject, and to point out to them the sources from whence they may draw matter for declamation.

He is

But the pastor whom we should form in our academies is something much greater and more divine than all this. He should be a man of God, influenced by nothing but high and heavenly thoughts, of promoting the glory of God, of propagating the kingdom of Christ, and destroying the power of Satan; of obtaining daily, more knowledge of that sublime science on which eternal happiness depends, of more widely diffusing it, and more efficaciously persuading others to embrace it, of restoring fallen Christianity, binding up the wounds of the church; and healing her divisions. a man whose business it is to perform and direct all the parts of divine worship before the whole church; to offer to God, the desires, the prayers, the praises, and thanksgivings of the people assembled. This pastor is a man divinely called, an ambassador, of God, sent to men, that he may bring as many souls as possible, from darkness to light, from the world to Christ, from the power of Satan to God, from the way of perdition to the of salvation. A man who by public preaching, and private instruction, faithfully explains the Word of God, especially the doctrines of salvation contained in it, and by the simplicity and clearness of explanation adapts them to the capacity of every individual person. O tremendous employProfessor Werenfeltius.

ment.

way

I love a serious preacher, who speaks for my sake and not for his own; who seeks my salvation, and not his own vain glory. He best deserves to