needed they are required now. The men are so absorbed in mercantile or professional duties, that in most cases they can only be mere nominal officers. Why should there not be appointed in every church, deaconesses ?—females, who being free from the pressure of those secular engagements to which men are more or less subject, can devote their time and energies to works of usefulness? We do not know what this good woman did;-how she "succoured Paul;"—but we know, that a kind and wise word from a loving heart, has nerved anew many a sinking soul. A humble woman may breathe a sentiment, and drop a loving word, that shall inspire an apostolic heart.

Every person has some power of usefulness.

Some the

power of thought, some the power of feeling, some the power of wealth. Every one should use his talent. Remember that he who had the one talent was as much bound to use it as he who had the five.

IV. HERE IS AN ILLUSTRATION OF THE ADVANTAGES OF CHRISTIAN EXCELLENCE EVEN IN THIS WORLD. In this case it secured the approval of Paul. He commends her. Perhaps, as now, many sneered at this woman as she toiled on in works of usefulness; many, perhaps, misrepresented her: but Paul observed her. It secured too from the apostle an introduction to the good. Is it nothing to have the approval, and recommendation in the hour of need, of a holy and influential man like Paul? What a blessing was this! Better have the sympathy of one noble soul, than the hosannas of thoughtless millions.

V. HERE IS AN INTIMATION OF THE DUTY OF THE CHURCH TO REGARD THE SECULAR CLAIMS OF ITS MEMBERS. "That ye assist her," &c. Paul wishes to excite the same interest towards her amongst the Christians in Rome, as he felt himself in her. We are commanded to "bear one another's burdens," &c. Why this? First: Because secular anxiety is a temptation. Secondly: Secular anxiety is suffering.

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Thirdly Secular anxiety is a hindrance to usefulness. "We should do good to all men, but especially to those of the household of faith."

VI. HERE IS A SUGGESTION AS TO THE KIND OF PERSONS THAT SHOULD BE RECOMMENDED FROM ONE CHURCH TO ANOTHER. Paul recommended Phebe to the Church of Rome because of

her undoubted excellence and great usefulness. We know, and most congregational ministers know, from painful experience, that many of those "letters of dismission," as they are called, commending persons from one Church to another are empty formalities and tacit falsehoods. Persons are thus introduced from one Church to another, who, instead of being helps are hindrances; who, instead of succouring" their ministers are their torment. It is time for this imposture to be exposed. For our own part, in our pastoral office, we have long felt the dishonesty as well as the evil of this practice, and long at the risk of being misrepresented to cease to pursue it. Worthless and troublesome members we will dismiss with pleasure to any pastor that applies for them, and the good and valuable like Phebe, we will cordially recommend.

SUBJECT:- ·The Divinely Assimilating Force of Divine

Promises.

"Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature," &c.-2 Peter, i. 4.

Analysis of Homily the Three Hundred and Eighty-sixth.

CHRISTIANITY is a system of promises. Even its doctrines and precepts may be regarded as promises. These promises are "exceedingly great," in their nature, variety, and influences; and they are exceedingly "precious" too ;-precious essentially and relatively, in themselves and in their bearings

on man.

The one point in the text in relation to these promises to which we shall now especially direct attention is, their divinely assimilating force. Their design is to make us "partakers of the Divine nature." This expression does not mean either of the two following things. (1) It does not mean an absorption of His physical nature into us. We are like Him in some of the natural properties of our spirits; but we shall never partake of His omnipotence-omniscience, &c. Nor (2) does it mean an absorption of our nature into His. This is Pantheism. We shall never lose our conscious personality. All it means is an assimilation to His moral character.

Now the question is how do these "promises" effect this? In three ways:-By giving attractive views of His character, bringing us into personal contact with His character, and by investing us with a living interest in His character.

I. THESE PROMISES TEND TO ASSIMILATE US TO GOD BY GIVING US AN ATTRACTIVE VIEW OF HIS CHARACTER. Two thoughts will illustrate this point :

First Man's moral character is formed on the principle of imitation. The imitative instinct in man is especially strong and active during the period that the foundations of the character are laid. There are two wrong developments of this instinct. (1) When it is directed to the natural peculiarities of others. Natural peculiarities often give a charm and beauty to the inheritor, but they make those who imitate them always uninteresting and often ridiculous and offensive. (2) When directed to the moral faults of others. Men, however, must imitate something.

Secondly: Man's imitation is ever directed to that which seems to him beautiful. He will not copy that which appears to him unamiable, unlovely, repulsive. The persons we most admire we involuntarily and unconsciously assimilate to. What therefore is required to fashion us after the Divine character is, an attractive view of that character. If the Infinite appear to us supremely lovely, He will by the laws of our imitative

nature mould us into His own image. Now His promises give us this attractive view of Him. A sincere promise reveals the author's disposition. If the promise is trifling, where there are large resources, it indicates a niggardly soul; and the reverse. A sincere promise reveals the author's resources. If great things are promised, the possession of great things are implied.

According to these criteria, what infinite kindness and inexhaustible resources do the promises of God reveal!

II. THESE PROMISES TEND TO ASSIMILATE US TO HIM BY BRINGING US INTO PERSONAL CONTACT WITH HIS CHARACTER. We must be with a being to become like him. Fellowship is absolutely indispensable. Now a promise establishes a living and active connexion between the promiser and promisee. There is on the one hand a giving, and on the other, a perpetual receiving. Thus the two are brought together. Both minds meet as it were in the promise.

III. THESE PROMISES TEND TO ASSIMILATE US TO HIM BY GIVING US A LIVING INTEREST IN HIS CHARACTER. Where the promises are of a limited character, made for a certain period and then fulfilled, the connexion between the two parties may cease. Such are not the promises of God. They stretch over all the days, over all the ages of our being, so that we have to live for ever on the promise. There is therefore a lasting connexion kept up-a connexion of conscious dependence for the present, devout gratitude for the past, and an ever-active hope for the future.

Value, then, my brother, these promises; they bring us back to the orbit of being, they connect us with the eternal centre of blessedness and truth, and thus vitally united we become like Him, we partake of Him;-we catch His radiance, and reflect His glory.

SUBJECT:-Reasons for Glorying in the Gospel.

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“For I am not ashamed of the gospel of Christ for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."-Rom. i. 16.

Analysis of Homily the Three Hundred and Eighty-seventh.

THERE are three things in connexion with this avowal which invest it with great significance ;-The distinguished character of the author-the great apostle; the universally execrated nature of the subject-the religion of the crucified malefactor; and the class of persons to whom it was addressed, the enlightened, the cultured, and the intrepid, inhabitants of the imperial city.

For such an avowal there must have been good reasons and here they are specified :—

I. THE GOSPEL OF CHRIST IS A SYSTEM OF DIVINE POWER. It is "the power of God," &c. There are three kinds, or perhaps more properly, manifestations, of Divine power,— material, intellectual, moral. The first is seen in the production, support, and order, of this stupendous universe; the second is seen in the plan upon which the whole, the vast and the minute, is organized; and the third is seen in the influence of His thoughts and feelings upon the minds of His intelligent creatures. The last, the moral, is the power of the Gospel. It is the power of God's truth. All truth is powerful. But there are three things that make Gospel truth peculiarly powerful: it is moral, appealing to the conscience and heart; it is remedial, graciously providing for our deeply-felt spiritual wants; it is embodied, it does not come in mere propositions and precepts, but in the living example of the Great God Himself. This is moral omnipotence.

There then is one reason why Paul was not ashamed of it. Had it been a weak thing, he as a strong-minded man might have blushed to own it.